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DISCUSSION 

OK 

TRINE  IMMERSION. 

BY    LETTER, 

BETWEEN 

ElLDER    BEWJ.   F.  MOOMAIT, 

of  Botetourt  Co.,  Va. 

AND 

Dr.   J.   J.   JACKSOW, 

of  Rockingham,  Ta. 

RESULTING  IN   THE  CONVICTION  OF  THE  LAT- 
TER, AND  CHANGE  OF  HIS  RELIGIOUS 

ASSOCIATIONS; 

TTITH  AN  ELABORATE 

YINDICATIOX  OF   THE   DOCTEINES  OF  THE 
CHURCH  OF  HIS  ADOPTION 

TO    M'HICH    IS    ANNEXED 

A  TEEi^TISE  ON  THE  LORFS  SUPPER, 

AND    ON    THE 

NECESSITY,  CHARACTER,  AND  EYIDENCES 

OF   THE 

KEWBIHTH. 

ALSO, 

A  DIALOGUE  ON  THE  DOCTRINE  OF 
WOlSf-REglSTAWCE. 


BY    ELDER    BEN  J.    FyMOOMAW. 

SINaER  S    OLEN,    VA- 

[rOCKIXGHAM  CO-] 

JOSEPH  FUNK'S   SONS,  PRINTERS. 

1867. 


I 


Ix  presentino;  this  little  work  to  the  public,  eireum- 
stances  have  made  it  a  duty,  on  my  part,  to  present 
the  causes  that  have  induced  me  to  engage  in  the 
enterprise,  and  to  offer  some  apology,  for  introducing 
myself  into  the  association  of  those  who  have  entered 
the  field  as  authors  for  the  purpose  of  enlightening 
the  public  mind. 

In  traveling  through  the  country,  and  mingling 
vrith  society  of  different  grades,  and^alking  to  them 
and  with  them,  I  have  long  since  been  impressed  with 
the  importance  and  necessity  of  a  work  being  pub- 
lished, and  freely  distributed,  setting  forth  briefly  and 
clearly,  the  practical  principles  of  the  doctrines  of 
Jesus  Christ  as  revealed  in  the  New  Testament.  But 
feeling  the  want  of  the  necessary  qualifications  for 
such  an  important  work,  I  still  looked  forward,  hoping 
that  the  good  Lord  would  move  upon  the  mind  of 
some  one  better  suited  for  the  occasion,  to  undertake 
it.. 

This  production,  which  I  now  offer,  when  first 
written,  was  not  intended  to  be  thus  spread  before 
the  public  mind,  but  is  merely  accidental,  and  not 
the  thing  exactly,  that  I  had  before  my  mind,  as 
spoken  of  above. 


4  PREFACE. 

The  circumstances  combined  in  the  production  of 
this  book  are  substantially  as  follows :  In  the  latter 
part  of  the  year  1865,  while  on  a  visit  to  Rockiirgham 
county,  Va.,  I  was  called  upon  to  preach  a  funeral  in 
Dayton,  the  place  of  residence  of  Dr.  Jackson.  He 
was  present  on  the  occasion  ;  after  which  we  formed 
an  acquaintance,  and  became  mutually  attached  to 
each  other.  We  were  together  at  meeting,  and  in  the 
private  circle  frequently,  during  my  stay.  We  con- 
versed freely  upon  the  distinctive  doctrines  of  our 
respective  denominations — he  having  been  a  member, 
and  still  an  advocate  of  the  doctrines  of  the  Church 
calling  themselves  Disciples,  and  I  of  the  Brethren. 
Though  each  of  us  defended  our  peculiar  doctrines 
ardently,  yet  the  kindest  feelings  still  prevailed.  The 
time  arrived,  however,  for  my  departure,  when  it  was 
proposed  and  accepted,  that  we  should  continue  an 
interchange  of  argument  by  letter,  which  resulted  in 
the  following  discussion  and  its  consequents.  »The 
discussion  being  ended,  and  seeing  that  it  had  accom- 
plished good  in  this  case,  it  was  mutually  agreed  to 
publish  it,  hoping  that  it  might  do  good  in  other  cases. 
And  I  having  in  my  possession  a  treatise,  or  rather, 
a  review  of  an  attack  made  upon  the  practice  of  the 
Brethren  in  eating  the  Lord's  Supper,  I  revised  and 
enlarged  it  for  this  work,  in  which  we  have  shown 
conclusively  that  it  is  an  institution  of  the  New  Tes- 
tament, and  an  ordinance  to  be  observed  by  the 
faithful. 

The  doctrine  of  the  Xew  Birth,  is  a  subject  upon 
which  I  have  reflected  much,  and  in  my  research 
among  the  theories   and  practices  of  the  religious 


PREFACE,  D 

world,  I  discovered  that,  although  it  is  of  all  others 
the  most  important, — salyation  depending  upon  it, — 
there  is  no  subject  in  Theology  so  imperfectly  under- 
stood ;  and  in  fact  it  is  rarely  ever  discussed  before  a 
congregation.  Since  I  have  occasionally  lectured 
upon  it,  I  have  met  vrith  many  persons,  young,  mid- 
dle aged,  and  those  three  score  years  and  over,  who 
had  never  heard  it  discussed.  Why  is  this  ?  Is  it  so 
obscure  that  it  cannot  be  understood?  or  is  it  pur- 
posely kept  out  of  view  for  sectarian  purposes  ?  Af- 
ter much  thought  and  research,  I  have  arrived  at 
conclusions  satisfactory  to  my  own  mind,  as  set  forth 
in  the  Treatise  herewith  presented. 

The  four  years'  war  through  which  we  have  just 
passed,  has  afforded  me  a  good  opportunity  to  become 
thoroughly  familiar  with  the  peace  principles,  and  all 
the  arguments  that  can  b e  brought  to  bear  against  them . 
Having  been  so  frequently  attacked  upon  that  subject,, 
by  men  of  the  first  order  of  talent  and  high  advantages, 
as  well  as  others  of  every  grade,  I  suppose  that  I 
have  had  to  meet  every  argument  that  could  be 
brought  against  it ;  I  have  accordingly  arranged  that 
subject  in  dialogue  form,  discussing  both  sides  of  the 
question,  and  hope  that  it  may  be  both  interesting 
and  instructive  to  the  reader. 

And  that  the  whole  work,  when  passing  from  my 
hands,  may  be  attended  with  the  blessing  of  God, 
and  sanctified  by  his  Spirit,  that  the  truths  therein 
contained  may  be  magnified  and  impressed,  while  the 
errors  may  be  obscured  from  the  tablet  of  the  mind  ; 
and  that  altogether  it  may  be  so  overruled  by  the 
providence  of  God,  as  to  be  instrumental  in  introduc- 


PREFACE. 


ing  many  branches  into  the  true  and  living  Vine, 
and  gathering  much  fruit  for  the  great  granary  of 
heaven,  is  my  fervent  prayer. 

B.  F.  MOOMAW. 


ON       1^-^^  ^        "Tj     -^^     \^ 

TRINE    IMME*'g^IO%,    t^  ^' 


[first  communication.] 

Botetourt  Co.,  Va.,  Dec.  28,  1865. 
Dr.  J.  J.  Jackson, 

Dear  Friend  : — In  pursuance  of  agreement 
between  us,  to  hold  a  correspondence  upon  cer- 
tain theological  subjects,  I  now,  after  some  de- 
lay, proceed  to  introduce  it  upon  the  action  of 
baptism.  I  do  it  however,  with  a  deep  sense  of 
your  decided  advantage  over  me  in  point  of  edu- 
cation, and  your  opportunities  for  more  exten- 
sive reading,  &c. 

Yet,  I  only  admit  these  advantages,  so  far  as 
style  of  discussion  is  concerned,  and  not  in  arri- 
ving at  right  conclusions  as  to  the  truth,  relative 
to  the  duty  of  man:  believing  as  I  do,  that 
what  is  mainly  necessary  to  this  end,  is  a  dispo- 
sition to  do  the  will  of  God  :  "  If  any  man  will 
do  his  will,  he  shall  know  of  the  doctrine,  wheth- 
er it  be  of  God,  or  whether  I  speak  of  myself." 
John?:  17. 

And  judging  from  all  the  circumstances  con- 
nected with  our  short  acquaintance,  the  apparent 
sincerity  and  frankness  that  marked  our  discus- 
sions, I  conclude  that  the  object  is  mutually  to 
be  benefitted,  by  inquiring  after  truth.  Then, 
with  this  object  before  us,  doubtless  all  that  shall 


8  DISCUSSION       ON 

be  said  J  will  be  characterized  by  love  and  Chrk- 
tian  forbearance. 

First,  then,  we  inquire,  What  is  Christian 
baptism"?  If  we  consult  the  popular  dictiona- 
ries, we  are  informed  that  it  is  sprinkling,  pour- 
ing, or  immersion.  Popular  sectarianism  ech- 
oes the  same  sentiment.  This,  however^  is  not 
satisfactory  to  tbe  humble  Bible  student.  How 
then  is  the  question  to  be  settled?  We  answer, 
by  the  word  in  its  native  interpretation,  and  the 
circumstances  attending  it  as  tbey  occur  in  the 
New  Testament.  What  does  that  teach  ?  To 
my  understanding,  it  teaches  that  it  is  an  ordi- 
nance of  the  New  Testament,  instituted  by  Jesus 
Christ,  by  which  a  penitent  believer  is  dedicated 
to  God,  and  introduced  into  the  body  of  Christ, 
or  in  other  words,  into  the  visible  church  :  That 
is  to  say,  by  the  authority  of  Heaven  ;  and  su- 
percedes the  Jewish  dispensation — its  rights  and 
ceremonies,  with  the  ordinance  of  circumcision. 

We  learn  hence,  that  circumcision  is  an  ordi- 
nance of  the  Jewish  polity. 

The  question  arises  at  this  distant  day,  what 
is  the  action  of  this  ordinance? — how  many  can 
answer?  Let  us  go  to  the  practice.  Here  we 
may  learn  that  it  is  cutting  around  ;  but  whether 
it  was  performed  in  one  or  more  motions,  we 
are  not  informed. 

The  dispensation,  or  covenant,  of  which  this 
is  the  seal,*  came  down  to  the  days  of  John  the 


*  This  seal  secured  to  the  Jew  the  pronoise  of  an  inhet- 


TRINE       IMMERSION.  9 

Baptist.  From  that  time,  the  kingdom,  or  in 
o^her  words,  the  Gospel  of  the  kingdom  of 
Christ,  the  Son  of  God,  was  preached.  "And 
Jesus  went  about  all  Galilee,  teaching  in  their 
Synagogues  and  preaching  the  Gospel  of  the 
kingdom."  Matt.  4:  23.  "The  beginning  of 
the  Gospel  of  Jesus  Christ,  the  Son  of  God,  as 
it  is  written  in  the  prophets,  Behold,  I  send  my 
messenger  before  thy  face,  which  shall  prepare 
thy  way  before  thee."  Mark,  1 :  1,  2.  "And 
from  the  days  of  John  the  Baptist  until  now,  the 
kingdom  of  heaven  sufFereth  violence,  and  the 
violent  take  it  by  force.  For  all  the  prophets 
and  the  law  prophesied  until  John — Matt.  11  : 
12,  13.  The  law  and  the  prophets  were  until 
John  ;  Since  that  time,  the  kingdom  of  God  is 
preached,  and  every  man  presseth  into  it." 
Luke,  16 :  16. 

I  have  said  that  the  law  of  Moses  is  now  su- 
perceded :  "  All  Judea,  and  Jerusalem,  and  the 
regions  round  about  Jordan,  came,  and  were 
baptized  of  John  in  Jordan."  Circumcision  now 
disregarded,  all  acknowledge  the  superiority  of 
the  new  kingdom,  press  into  it,  and  submit  to 
the  initiatory  ordinance,  though  previously  cir- 


itance  in  the  Land  of  Canaan,  and  nothing  else.  Seeing 
that  it  was  linnited  to  Abrahann  and  bis  male  descendants, 
and  the  males  of  his  hoasehold,  (See  Gen.  17:  8 — 14) 
while  baptisnn,  if  valid,  is  the  privilege  of  nnale  and  fenaale 
in  the  new  covenant,  and  secures  to  them  the  promise  of 
fellowship  with  Christ  here,  and  an  eternal  reign  with 
him  in  bis  royal  kingdom.. 


10  DISCUSSION      ON 

cumcised.  Jesus  Christ  among  others,  came, 
and  demanded  baptism  at  the  hands  of  John ; 
not  that  he  needed  forgiveness  of  sins,  regener- 
ation or  newness  of  life,  those  ends  for  which 
baptism  was  administered  to  others ;  but  he 
would  honor  it  as  the  ordinance  of  God,  for  thus, 
saith  he,  "  it  becometh  us  to  fulfill  all  righteous- 
ness." 

He  now  enters  on  his  ministerial  duties,  co- 
operates with  John,  and  preaches  the  same  doc- 
trine. "  In  those  days  came  John  the  Baptist 
preaching  in  the  wilderness  of  Judea,  and  say- 
ing, repent  ye,  for  the  kingdom  of  Heaven  is  at 
hand."  Matt.  8:2.  "  From  that  time,  Jesus 
began  to  preach,  and  to  say  repent,  for  the  king- 
dom of  Heaven  is  at  hand."  Matt.  4:  17.  He 
baptizes  by  his  disciples,  and  so  the  kingdom 
goes  forward.  John's  personal  glory  is  super- 
ceded by  the  superior  excellence  of  Christ's  min- 
istry, as  the  morning  star  is  eclipsed  by  the 
brilliancy  of  the  rising  sun.  He  goes  steadily 
forward,  attracting  the  world  by  his  wisdom  and 
glory,  until  the  fell  spirit  of  envy  and  jealousy 
overtakes  him,  and  he  is  brought  to  the  cross  and 
to  the  grave,  "  but  could  not  be  holden  of  it." 
*'  He  burst  the  bars  of  death,"  conquers  hell  and 
the  grave,  enters  anew  upon  his  mission  of  love, 
convenes  his  disciples,  gives  them  the  great  com- 
mission and  glorious  promise,  and  is  taken  up 
into  heaven  and  glory. 

We  have  seen  that  circumcised  persons  were 
baptized  by  John,  but  we  have  no  data  to  prove 


TRINE      IMMERSION.  11 

that  any  of  John's  disciples  ever  were  baptized 
by  the  Apostles  of  Jesus  :  Hence  we  conclude 
that  the  ministry  of  John  was  not  a  separate  dis- 
pensation, but  the  introduction  of  the  Christian. 
I  am  aware,  however,  that  this  view  is  objected 
to,  and  the  opposite  attempted  to  be  supported 
by  the  supposition  that  some  of  the  Pentecostian 
converts  were  of  John's  disciples,  and  were  bap- 
tized, and  that  the  twelve  disciples,  baptized  by 
Paul,  Acts  19 :  were  the  legitimate  disciples  of 
John.  'As  to  the  first,  I  cannot  conceive  any 
necessity  for  concluding,  that  any  of  the  three 
thousand  who  were  added  to  the  church  at  that 
time,  should  have  been  of  the  disciples  of  John. 
There  were  certainly  enough  to  have  gotten  that 
number  without  drawing  upon  them,  because  the 
concourse  was  very  large.  "All  the  multitude 
having  come  together,"  and  there  being  present 
"  devout  men  from  every  nation  under  heaven," 
we  remain  of  the  opinion,  in  the  absence  of  any 
intimation  to  the  contrary,  that  there  were  none 
of  John's  disciples  rebaptized  then. 

And  as  to  the  twelve,  I  have  no  idea  that 
they  were  the  disciples  of  John  ;  because  the 
dates  shoW',  that  the  time  of  their  baptism  was 
twenty  eight  years  after  the  death  of  John. 
And  therefore,  it  is  very  improbable  that  they 
had  been  baptized  by  him.  Moreover,  John  in- 
variably referred  his  converts  to  Christ,  who 
should  not  baptize  them  again 'with  water,  but 
with  the  Holy  Ghost ;  and  he  was  the  only  one 
who  at  that  day,  could  confer   that   blessing, 


12  DISCUSSION       ON 

as  it  was  afterwards  conferred  by  the  imposi- 
tion of  the  hands  of  Peter  and  John,  upon  those 
who  were  baptized  by  Philip  at  Samaria.  But 
these  "  had  not  so  much  as  heard  whether  there 
was  a  Holy  Ghost."  Consequently,  John  could 
not  have  baptized  them.  Nor  have  we  any 
good  foundation  to  suppose  that  any  other  was 
authorized  to  baptize  in  his  name.  We  know 
from  whence  John  got  his  authority.  "And  I 
knew  him  not ;  but  he  that  sent  me  to  baptize 
with  water,  the  same  said  unto  me,  upon  whom 
thou  shalt  see  the  Spirit  descendinor,  and  remain- 
ing upon  him,  the  same  is  he  which  baptizeth 
with  the  Holy  Ghost."  John,  1  :  33.  And  we 
know  from  whence  Jesus  got  his  authority,  and 
from  whence  the  Apostles  got  theirs,  and  weal- 
so  know  from  whence  the  ministers  of  Jesus 
Christ  got  theirs,  but  where  the  administrator 
in  this  case  got  his  authority,  deponent  sayeth 
not. 

It  will  doubtless  be  asked,  who  then  baptized 
them?  We  answer,  some  well  meaning,  but 
upon  this  subject,  ignorant  person.  And,  I  think 
likely,  Apollos.  At  least,  we  find  him  at  Eph- 
esus,  "  Teaching  the  things  of  the  Lord,  but 
knowing  only  the  baptism  of  John,"  "  whom 
being  found  by  Priscilla  and  Aquila."  they  find- 
ing it  necessary,  "took  him,  and  taught  him  in  the 
way  of  the  Lord  more  perfectly."  Afterwards, 
Paul  finds  these  twelve  disciples  at  Ephesus, 
where  it  appears  Apollos  left  them,  "  and  bap- 
tized them  in  the  namcj"  or  by  the  authority  of 


TRINE       IMMERSION.  13 

"  the  Lord  Jesus."  "  And  a  certain  Jew,  named 
Apollos,  born  at  Alexandria,  an  eloquent  man, 
and  mighty  in  the  Scriptures,  came  to  Ephesus. 
Acts,  18  :  24.  And  it  came  to  pass,  that  while 
Apollos  was  at  Corinth,  Paul  having  passed 
through  the  upper  coasts,  came  to  Ephesus, — 
19:  1. 

So,  upon  the  whole,  I  find  the  evidence  for 
rebaptizing  John's  disciples,  by  far  too  meager 
to  satisfy  my  mind,  it  being  so  constituted,  that 
it  will  not  accept  an  idea  without  something  sub- 
stantial to  support  it ;  so  I  still  remain  of  the 
opinion,  that  the  ministration  of  John  "is  the 
beginning  of  the  Gospel  of  the  Son  of  God." 

The  question  then  arises,  what  was  the  action 
in  the  performance  of  John's  baptism?  Was  it 
according  to  the  formula  of  the  commission  giv- 
en by  Christ  to  the  Apostles—"  In  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost?  We  answer,  that  we  have  nothing 
positive  in  the  Word,  that  it  w^as,  and  therefore, 
we  do  not  venture  a  positive  answer. 

But  we  ask,  why  was  it  not  ?  He  received 
his  commission  from  Heaven — so  did  Christ. 
And  as  we  have  seen  the  kingdom  is  the  same, 
why  not  then  the  action  in  the  initiatory  ordi- 
nance? But  it  is  said,  that  Christ  then  would 
have  had  to  be  baptized  in  his  own  name.  And 
why  not  ?  "  God  sware  by  himself,  because  he 
could  swear  by  no  greater."  Why  not  then  the 
Son  be  baptized  in  his  own  name,  as  he  could 
have  been  baptized  in  no  greater.     With  this 


14  DISCUSSION       ON 

fact  before  us,  it  seems  to  me  this  difficulty  van- 
ishes. 

Having  now,  we  think,  established  this  point, 
and  coming  fully  to  the  commission  as  delivered 
by  the  illustrious  Author  of  our  holy  religion,  let 
us  examine  it  for  a  moment.  He  introduces  the 
subject  by  informing  the  Apostles  that  all  pow- 
er, or  as  we  are  informed  it  should  read,  accor- 
ding to  the  original,  all  authority,  is  given  unto 
me,  in  heaven  and  in  earth.  Is  given,  implies 
that  he  is  delegated.  Go  therefore,  says  be,  / 
delegate  you,  Christ  says  to  the  Father,  "As 
thou  hast  sent  me  into  the  world,  even  so  have 
I  also  sent  them  into  the  world."  The  Apos- 
tles and  ministers  therefore  go  and  teach  in  the 
name,  or  by  the  authority  of  Christ.  "  Those 
who  believe  the  things  of  the  kingdom,"  they 
baptize  by  the  same  authority,  or  in  the  name 
of  Christ,  "  into  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost."  They  are  to 
teach  them  which  be  "  the  first  principles  of  the 
oracles  of  God,"  then  baptize  them,  according 
to  the  formula  of  the  commission,  the  grammat- 
ical construction  of  which,  I  believe,  is  acknowl- 
edged by  all  disinterested  grammarians,  to 
represent  three  actions  ;  and  as  said  of  circum- 
cision, that  the  action  is  taught  in  the  practice. 

Here  the  catechumen  is  introduced  into  the 
kingdom,  vows  to  respect  the  Father,  and  the 
Son,  and  the  Holy  Glost.  '^To  be  baptized 
thu&,  implies  a  professi-d  dependence  on  these 
three  divine  persans  equally,^  and  the  devoting 


TRINE       IMMERSION.  15 

of  ourselves  to  them  as  servants  and  worshipers." 
Seeing  then  that  we  baptize  in  the  name,  or  by 
the  authority  of  Christ ;  it  seems  to  me  that  it 
is  fair  to  conclude  that  this  form  of  speech  would 
be  proper  in  all  cases,  when  it  is  spoken  of,  as 
baptizing  in,  or  into  the  name,  or  into  Christ, 
&c. 

The  commission  being  the  only  place  where 
the  formula  is  given,  it  does  appear,  that  all 
other  circumstances  under  which  this  subject  is 
found  must  be  subservient  to  it.  And  indeed,  in 
the  Acts  of  the  Apostles,  and  in  the  epistolary 
writings  where  this  preposition  occurs  in  connec- 
tion with  baptism,  out  of  five,  it  is  three  times 
in  the  name — Acts,  2  :  38,  8  :  16,  and  19  :  5  ; 
and  twice  into.  R^m.  6:  3,  and  Gal.  3:  27. 
Nor  need  we  marvel  why  this  variation  occurs, 
when  we  see  that  we  are  to  baptize  in  the  name, 
by  the  authority  of,  as  well  as  into  the  Son, 
Christ. 

From  the  ^bove.  it  is  clear  to  my  mind,  that 
according  to  Chris' 's  declaration,  that  to  him 
is  given  all  authority*  connected  with  the  com- 


•  It  is  discovered  that  I  substitute  the  Mrord  authoritf 
for  power,  as  connected  with  the  connmission.  It  will  be 
readily  adniitted  by  alf  intelligent  persons,  that  this  is  the 
true  interpretation  of  the  expression,  in  the  name.  For 
example,  a  court  of  civi!  jurisdiction  makes  an  order,  and 
requires  the  officer  to  suraoion  A,  B  or  C  ;  the  language 
is,  1  command  you  in  the  name,  by  authority  of  the  cora- 
raonwealth,  to  summon  A,  B  or  C. 


16  DISCUSSION       ON 

mission.  Baptizing,  therefore,  into*  the  name 
of  the  Father,  and  into  the  name  of  the  Son,  and 
into  the  name  of  the  Holy  Ghost — the  ellipsis 
being  supplied — we  baptize  by  the  authority  of 
Christ,  into  each  of  the  names  of  the  Trinity, 
three  immersions,  and  one  gospel  baptism,  one 
in  three,  and  three  in  one  ;  thus  setting  forth  the 
mystery  of  the  Trinity. 

But  we  are  told  that  in  Christ,  the  fulness  of 
the  Godhead  dwells  bodily.  By  this  I  under- 
stand, "  that  he  is  on  earth  the  representative 
of  all  the  divine  perfections,  the  repository  of  all 
spiritual  blessings,  that  by  him  God  performs  all 
divine  operations,  and  communicates  all  benefits 
to  man,  and  unites  with  himself  all  true  believ- 
ers to  God."  But  still  we  should  not  by  any 
means,  in  our  devotion  to  the  Son,  ignore  the 
Father  and  the  Holy  Ghost. 

This  point,  being  as  I  believe  settled,  I  am 
satisfied  that  there  cannot  be  any  objection 
brought,  that  cannot  be  fairly  and  fully  met 
with  gospel  truth.  I  therefore  submit  these  re- 
marks to  your  serious  consideration,  and  await 
your  reply. 

With  high  regard,  I  am,  dear  Sir,  your  friend 
and  humble  servant. 

B.  F.  MooMAw. 


*  The  term  into,  signifies  motion  in,  as  going  into  town, 
into  the  church,  or  into  the  house.  Hence,  baptizing  into 
the  name  of  the  Father,  and  into  the  name  of  the 
Son,  &c. 


trine     immersion.  17 

£first  reply.] 

Dayton,  Jan.  11th,  1866, 
Elder  Moomaw, 

Dear  Brother-: — I  can  call  you  brother,  if 
you  have  been  immersed  three  times,  and  I  but 
once ;  we  were  both  immersed  in  the  Divine 
Name.  Your  very  kind,  frank,  and  Christian- 
like communication,  according  to  our  mutual 
agreement,  has  just  come  to  hand,  and  been  du- 
ly considered. 

And  I  have  only  to  say  in  reply  to  you,  in 
reference  to  the  advantage  yon  say  that  I  have 
in  this  discussion,  over  yourself,  that  it  is  indeed 
only  imaginary.  If  either  of  us  have  any  ad- 
vantage, you  have  it  decidedly.  First,  because 
you  have  undoubtedly  thought  much  on  this 
subject,  as  well  as  studied,  and  preached,  on  this 
same  theme;  while  I  have  been  engagecHvholly 
in  my  profession,  delivering  only  about  ten  lec- 
tures in  about  twelve  years,  and  neither  of  these 
lectures  involving  the  question  at  issue. 

Secondly,  when  you  undertake  to  write,  you 
jbave  your  choice  of  time,  when  you  can  bring 
your  thoughts  together  without  being  interrup- 
ted, and  your  mind  perfectly  free:  while  I  am 
in  continual  expectation  of  being  called  away  to 
give  medical  advice,  or  to  go  to  see  a  patient  in 
great  haste,  and  thereby  have  my  mind  entirely 
drawn  away  from  the  subject.  This  is  often 
my  case  before  I  can  write  ten  sentences. 
Thus  you  can  clearly  see  that  you  have  deci- 


18  DISCUS- SION       ON 

dedly  the  advantage  over  me.  However,  I  cTa 
not  intend  to  use  sophistry,  speculative  philoso- 
phy, nor  hypothetical  reasoning,  but  make  use 
of  the  words  of  eternal  truth,  which  I  consider 
constitute  the  only  means  of  convincing  and  con- 
verting the  honest  in  heart, 

I  shall  only  ask  your  patience  if  I  should  be 
slow  in  answering  your  articles. 

The  first,  is  now  lying  before  me,  with,  which 
I  am  well  pleased.  Its  spirit  of  sincerity  arid 
frankness,  is  worthy  of  imitation  by  all  good  and 
well  meaning  seekers  after  truth.  I  shall  adopt 
the  example  set  forth,,  as  our  object  is  to  be  mu- 
tually benefitted  by  acquiring  a  better  under- 
standing of  our  full  duty  and  obedience  to  God. 
Hence  I  shall  answer  your  points,  as  far  as  I  see 
there  is  a  difference  between  us,  unless  irrelevant 
to  the  main  question  at  issue.  I  shall  pass  over 
that  portion  of  your  article,  referring  to  what 
baptism  is,  and  its  meaning  according  to  the  dic- 
tionaries, and  the  sects'^  as  I  am  not  aware  that 
there  is  any  difference  between  you  and  myself 
on  these  points,  nor  on  the  design  of  baptism  or 
immersion.  And  as  we  are  not  discussing  cir- 
cumcision, I  will  pass  over  that  part,  with  but 
a  few  reniarks,.  only  that  I  have  never  known 
any  one  ta  call  circumcision  an  ardinance,  ex- 
cept those  who  have  undertaken  to  prove  baby- 
sprinkling  by  it.  We  find  it  nowhere  spoken  of 
as  an  ordinance,  but  as  a  rite.  It  is  a  mark 
placed  on  the  male  descendants  of  Abraham,  not 
thereby  to  make  them  Jews,  but  because  thej 


T  R  I  N  E      IMMERSION.  19 

were  born  Jews,  being  from  the  loins  of  Abra- 
ham. 

1  do  not  think  this  needs  any  further  argu- 
ment. This  rite  continued  as  long  as  the  Jew- 
ish polity  continued,  by  the  authority  of  God. 
For  those  Jews  who  are  not  willing  to  ask 
knowledge  of  the  Savior,  are  still  living  under 
the  ]aw%  and  are  practicing  circumcision. 

But  the  important  question  is,  when  did  this 
Jewish  polity,*  with  circumcision,  terminate? 
You  assert,  when  John  commenced  his  ministry. 
Here,  then,  we  join  issue.  And  whilst  I  will 
freely  admit,  that  John  came  and  preached  good 
news,  '•  glad  tidings  of  great  joy,"  or  as  the  old 
translation  renders  it,  "In  the  beginning  of  the 
gospel,"  Mark  1,  it  is  also  emphatically  said  in 
the  scriptures,  that  he  came  to  "  prepare  the 
way,"  "to  bring  the  hearts  of  the  children  to 
their  fathers,  and  the  hearts  of  the  fathers  to  the 
children  :"  they  having  been  alienated  in  heart 
by  forsaking  God's  ordinances,  and  obeying 
false  prophets.  John  was  to  make  the  "  crook- 
ed ways  straight,  and  the  rough  ways  smooth," 
thus  preparing  the  mind  of  the  Jews,  as  said  by 
Matthew,  Mark,'  and  Luke,  by  "  the  immersion 
of  repentance,  for  the  remission  of  sins."  By 
this  means  undoubtedly  leading  the  hardened, 
backsliding  Jews  to  return  to  God,  by  returning 
to  his  ordinances.  Malachi  3  Chap.  You  will 
find  by  comparing  Malachi  with  Matt.,  Mark 
and  Luke,  that  it  was  necessary  for  those  who 
returned  to  the  pure  ordinances  and  institutions, 


20  DISCUSSION       ON 

as  commanded  by  Moses,  to  be  taught  by  John, 
and  believe  and  obey  the  doctrines  which  John 
preached,  and  after  John,  what  was  taught  by 
Jesus  and  his  disciples. 

Thus  the  ministry  was  to  bring  them  from 
their  backsliding,  for  it  was  in  the  types  and 
shadows  of  the  law,  that  these  Jews  were  to  dis- 
cover the  antitype.  Thus  we  see,  by  bringing 
them  back  to  the  pure  teachings  of  the  law,  the 
prophets  and  the  Psalms,  and  the  observance  of 
all  the  ordinances  and  institutions,  these  repent- 
ing immersed  Jews,  under  John's  ministry, 
would  be  able  to  acknowledge  Jesus  as  he  re- 
vealed himself,  and  his  Father  revealed  him  ; 
not  merely  as  a  Savior,  or  a  prophet,  but  as  a 
priest  and  king.  For  Jesus  said  not  long  before 
his  death,  that  all  things  written  concerning  hira 
in  the  law  of  Moses,  in  the  prophets,  and  in  the 
Psalms,  must  be  fulfilled.  Luke,  24:  43,44. 
Now  these  things  were  not  fulfilled  until  he, 
Jesus,  ascended  into  heaven.  Hence  we  must 
conclude  that  his  government  did  not  commence 
until  the  day  of  Pentecost.  I  do  not  doubt  of 
God's  having  a  government  on  earth  before,  be- 
cause I  do  not  believe  that  he  has  ever  been 
w^ithout  a  government  on  the  earth  ;  but  his  gov- 
ernment under  the  Patriarchal,  w^as  not  the  same 
in  every  particular,  that  it  was  under  the  Jew- 
ish, or  under  the  ministry  of  John,  or  of  Jesus 
and  his  disciples,  whose  ministry  was  under  the 
law.  And  John  and  Jesus  both  died  under  the 
law. 


TRINE       IMMERSION.  21 

It  was  foretold  by  Moses,  that  Christ  should 
be  a  Prophet  like  unto  himself.  Both  John  and 
Jesus  labored  during  their  whole  ministry,  to 
bring  backsliding  Israel  to  the  observance  of  the 
true  principles  of  the  law  in  all  its  requirements. 
This,  therefore,  is  not  the  kingdom,  or  govern- 
ment, to  which  the  Savior  refers,  w^hen  he  com- 
mands his  disciples  to  go  and  preach  that  it  is 
nigh  at  hand. 

I  consider  that  the  law,  and  all  the  institu- 
tions under  the  law,  were  abrogated,  or  had  their 
end  when  the  veil  of  the  Temple  was  rent  in 
twain  from  top  to  bottom,  exposing  the  Holy  of 
Holies,  which  had  been  hid  from  the  eyes  of  the 
Jewish  nation,  except  the  great  High  Priest  who 
entered  once  a  year,  as  long  as  the  law,  or  gov- 
ernment of  God  under  the  law,  was  in  force. 
But  when  the  Savior  expired  on  the  cross,  he 
said  it  was  finished.  What  was  finished? 
Why,  that  which  was  set  forth  by  the  types  and 
shadows  under  the  law.  It  must  be  borne  in 
mind,  that  it  was  after  all  this  happened,  that 
the  Savior  said  to  his  disciples,  that  "  all  power," 
or  authority,  "  in  heaven  and  in  earth,  was  given 
unto  him."  Mark,  16.  These  words  fell  from 
his  lips  just  before  he  ascended  into  heaven,  and 
therefore,  prove  conclusively,  that  Jesus  had 
never  before  indicated  anything,  either  by  act  or 
language,  that  would  induce  them  to  believe 
that  he  had  a  kingdom  then,  or  that^he  had  ex- 
ercised any  authority  as  kingr ;  but  that  he  would 
exercise  the  authority  of  king,  when  the  king- 


22  DISCUSSION       ON 

dom  should  come,  after  his  ministers  or  Apostles 
should  be  endued  with  power  from  on  high ; 
when  no  doubt  they  would  fully  understand  the 
things  he  taught  during  the  forty  days,  after  his 
resurrection,  and  before  his  ascension  to  heaven, 
concerning  the  things  pertaining  to  the  kingdom 
of  God.  Acts,  1. 

Now,  if  John's  ministry,  succeeded  by  the 
Savior  and  his  disciples,  or  learners.  Was  any- 
thing more  than  preparatory  to  that  kingdom, 
or  government,  of  which  Christ  was  to  be  King, 
Lawgiver,  and  Priest ;  then  I  cannot  see  why  Je- 
sus should  have  commanded  his  disciples,  when 
he  sent  out  the  seventy,  to  say,  or  preach,  that 
the  kingdom  of  heaven  was  near  at  hand,  when 
indeed  it  had  commenced  with  the  preaching  of 
John,  and  after  John,  the  Savior  with  his  disci- 
ples, succeeded  John,  and  all  the  people  entered 
the  kingdom  by  being  baptized  by  John,  or 
Christ's  disciples. 

It  will  be  admitted,  I  suppose,  by  the  very 
best  biblical  students,  that  he  did  not  assume 
any  kingly  authority  while  he  was  on  earth  : 
more  especially,  before  his  brow  w^as  crowned 
with  thorns;  for  his  language  was  invariably, 
that  he  only  came  to  do  the  will  of  his  Father 
in  heaven.  He  said  very  little  to  his  disciples 
about  his  kingdom,  until  after  his  resurrection. 
Then  he  spoke  to  them  freely,  during  the  forty 
days,  before'his  ascension  into  heaven,  concern- 
ing the  things  pertaining  to  the  kingdom  of 
heaven,  or  of  God.  Acts  1.     And  the  very  last 


TRINE       IMMERSION.  23 

words  which  he  spoke  to  them,  who,  during  his 
personal  ministy,  were  only  disciples  or  learners ; 
being  now,  after  the  forty  days,  further  instruc- 
ted, nearly  qualified,  or  prepared  to  graduate 
as  ministers  plenipotentiary,  or  Apostles,  to  car- 
ry out  the  great  commission — were,  "all  pow- 
er," or  authority,  "is  given  unto  me  in  heaven, 
and  in  earth.  Go  ye,  therefore,  and  teach,"  or 
disciple  "  all  nations,"  &c..  Matt.  28,  and  Mark 
16.  Now  mark,  if  John  and  Jesus,  and  his  dis- 
ciples succeeding  John,  were  preaching  the  same 
before  he  gave  the  great  commission,  then  I 
cannot  see  why  the  Savior  did  not  let  the  Apos- 
tles go  and  preach,  as  he,  Jesus,  his  disciples 
and  John  had  done  before  the  resurrection  ;  and 
why  he  should  teach  them  so  much  during  the 
forty  days,  about  "  the  things  pertaining  to  the 
kingdom  of  God,"  Acts  1 ;  and  why  he  was  so 
very  particular  about  commanding  thera  to  go 
to  Jerusalem, "  and  tarry  there,  until  they  should 
be  endued  with  power  from  on  high."  Acts  1. 
Again,  why  should  he  so  particularly  urge 
upon  his  disciples,  that  as  "  all  power  in  heaven 
and  in  earth,  was  given  to  him,"  and  that  after 
the  disciples  should  be  endued  with  power,  that 
is,  should  have  received  the  Holy  Spirit,  accor- 
ding to  the  promise, — they  should  ^*go,  and 
teach  all  nations,"  or  preach  the  gospel — Matt. 
28,  and  Mark  16 — make  disciples,  and  immerse 
the  taught, — if  they  were  only  to  do  the  very  same 
they  had  been  doing,  when  they  superceded 
John  the  Immerser  ?     This  is  conclusive  to  me, 


24  Discussioi?    ON 

at  least  until  better  informed,  that  the  personal 
ministry  of  John  and  Jesus,  with  his  disciples, 
was  only  preparatory  to,  or  in  prospect  of  the 
kingdom  over  which  Christ  has  ruled  since  his 
resurrection ;  and  in  fact,  ever  since  he  was 
crowned  King. 

And  the  very  first  powerful  manifestation  of 
his  authority  as  a  king,  was  on  the  day  of  Pen- 
tecost. Acts  2.  From  that  time  forward,  we 
see  him  recognized  by  all  his  true  followers,  as 
not  only  their  Prophet  or  Teacher,  but  their 
Priest  and  King  ;  which  certainly  was  not  the 
case  before  the  day  of  Pentecost,  not  even  with 
his  disciples,  whom  he  had  chosen  as  his  future 
Apostles.  But  as  soon  as  the  kingdom  became 
something  visible,  or  tangible,  ihe  Ekklesia  or 
church  commences,  which  is  an  institution  in  the 
kingdom  of  Jesus  Christ ;  an  institution,  in 
W'hich  the  ordinances  of  God  are  observed,  where 
Christ  is  set  forth  as  reigning  in  the  observance 
of  his  ordinances,  as  clearly  set  forth  in  all  the 
epistles,  written  to  the  different  churches  or  con- 
gregations— not  to  different  kingdoms — but  all 
the  churches,  that  walk  in,  and  practice  the  doc- 
trines taught  by  the  Apostles — these  institutions 
in  his  kingdom  believing  and  practicing  these 
things  in  the  kingdom  of  Christ. 

Now  it  is  certainly  not  the  same  government 
of  God  that  existed  under  Moses,  or  John  ;  no, 
nor  under  the  personal  ministry  of  Christ :  be- 
cause the  kingdom  over  which  Christ  rules,  he 
is  at  last  to  deliver  up  to  the  Father,  and  he  him- 


TRINE       IMMERSION.  25 

self,  become  subject  unto  tbe  Father,  then  God 
shall  be  all  and  in  all.  .1  Cor.  15  :  24.     But  it 

is  that  kingdom  of  which  Jesus  spoke,  when  he 
said  to  his  disciples,  that  they  must  preach  that 
it  was  near  at  hand,  and  into  w^hich  we  must 
enter,  according  to  the  doctrines  of  the  great 
Lawgiver, — by  heartfelt  faith,  s^odly  repentance, 
and  immersion,  "  in  the  name  of  the  Father,  and 
the  Son,  and  the  Holy  Spirit."  We  are  now 
introduced  into  the  kingdom  of  Christ,  and  made 
heirs  with  him.  I  do  not  see  that  you  differ 
from  me  thus  far  ;  but  you  hold  that  there  must 
be  an  immersion,  or  one  action,  for  each  Divine 
Name.  Here,  then,  we  join  issue  the  second 
time. 

I  trust,  my  dear  friend  Moomaw^,  that  you 
will  not  become  offended  with  me  for  not  reply- 
ing to  what  w^as  said  by  you,  about  John,  and 
Jesus,  and  his  disciples,  immersing  in  the  three 
divine  names,  just,  I  suppose,  as  your  church 
practices  it  now  ;  and  you  say,  "  in  the  name  of 
the  Father,"  &c.  Matt.  28.  'As  I  consider  that 
portion  of  your  argument  somewhat  speculative, 
and  something  entirely  new,  never  having  read 
such  argument  or  heard  it  advanced;  I  have, 
therefore,  declined  answering  it  for  the  present; 
believing  it  is  something  above  what  is  written 
in  the  word  of  the  Lord.  I  should  have  made 
this  apology  before  I  arrived  at  this  stage  of  my 
argument;  but  it  had  slipped  my  memory  until 
now.  However,  I  will  now  endeavor  to  meet 
the  issue. 


26  DISCUSSION      ON 

You  say,  that  if  we  fill  up  the  ellipsis  in  the 
commission  of  the  Savior  to  his  Apostles,  who 
you  say,  gave  us  the  formula  of  immersion,  that 
then  it  would  read,  "  immersing  them  into  the 
name  of  the  Father,  and  into  the  name  of  the 
Son,  and  into  the  name  of  the  Holy  Spirit." 

I  will  heartily  admit,  that  by  filling  up  the 
ellipsis,  it  makes  the  arg;ument  much  stronger ; 
but  by  filling  up  the  ellipsis  still  more,  so  as  to 
make  it  read,  *'  immersing  them  into  the  name 
of  the  Father,  and  iramersino-  them  into  the  name 
of  the  Son,  and  immersing  them  into  the  name 
of  the  Holy  Spirit,  it  would  make  the  argument 
powerful.  But  I  have  seen  no  translation  yet, 
that  fills  up  such  ellipsis.  By  such  claims,  ma- 
ny things  might  be  proven.  I  do  not  see,  from 
the  reading  of  the  commission,  that  any  correct 
grammatical  inference  can  be  drawn  for  the  prac- 
tice of  trine  immersion,  or  three  actions,  in  im- 
mersing in  the  name  of  the  Father,  Son,  and 
Holy  Spirit. 

But  you  say,  circumcision  was  commanded, 
and  it  was  not  known  how  it  was  to  be  done, 
whether  by  one  or  more  cuts ;  and  that  it  was 
only  understood  by  the  practice.  In  answer  to 
which,  let  me  just  remark,  that  the  Hebrews 
understood  the  meaning  of  the  word  to  be, 
to  cut  around ;  and  it  was  also  understood  where 
to  cut  around,  and  if  they  went  round  often,  they 
were  often  circumcised.  They  knew  the  word 
was  an  active  verb,  and  implied  an  action,  not 
actions  :  Just  like  immersion,  it  is  an  active  verb, 


TRINE       IMMERSION.  27 

and  implied  one  action,  not  actions.  And  when 
it  is  administered  to  a  .penitent  believer,  it  may 
be  called  Christian  immersion ;  baptism  and  im- 
mersion having  the  same  meaning  in  every  sense, 
as  acknowledged  by  all  lexicographers,  except 
Groves,  whose  work  is  not  acknowledged  by 
any  of  the  learned.  If  then,  I  shall  establish 
by  the  best  lexicons,  (and  I  see  the  new  trans- 
lation renders  the  word  invariably  immerse  ;)  so 
without  arguing  the  subject  any  further,  I  may 
fairly  and  briefly  conclude,  that  this  point. is  fair- 
ly and  fully  made  out.  Notwithstanding,  it  will 
make  your  position  appear  rather  awkward, 
when  we  summon  the  A  postle  Paul,  Eph.  4  :  4, 
5,  6,  "  There  is  one  body  and  one  spirit,  even 
as  ye  are  called  in  one  hope  of  your  calling,  one 
Lord,  one  faith,  one  immersion." 

We  would  just  as  well  say  that  there  were 
three  bodies,  three  spirits,  three  hopes,  &c.,  as  to 
say  three  immersions,  or  that  three  immersions 
make  one  Christian  baptism.  Now^,  my  dear 
brother,  let  us  not  attempt  to  strain  the  word  of 
the  Lord.  Let  us  rather  give  up  things  w^hich 
we  may  be  loth  to  part  with  ;  for  it  is  the  no- 
blest act  of  man,  and  more  especially  of  the 
Christian,  to  give  up  any  thing  which  we  can 
not  clearly  maintain  by  the  word  of  eternal 
truth. 

I  know  it  is  possible  that  I  may  have  some 
cherished  notions,  which  I  may  have  had  im- 
planted in  early  life,  that  if  some  kind  friend  can 
point  out  to  me,  it  would  be  an  undoubted  favor, 


28  DISCUSSION       ON 

the  benefit  of  which  might  not  end,  even  in  eter- 
nity. Now,  dear  friend  and  brother,  I  do  be- 
lieve verily,  that  the  true  believer  who  is  im- 
mersed one  time  '*  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Spirit,"  feels 
his  dependence  upon  each  of  them,  and  honors 
each  of  them  alike,  in  every  act  of  worship 
through  life,  as  if  he  had  been  immersed  three 
times.  The  three  names  are  used  in  the  one  im- 
mersion, and  as  the  fulness  of  the  Godhead 
dwells  bodily  in  Christ,  we  honor  each  alike, 
and  then  we  have  the  testimony  of  the  Apostle 
Paul,  the  very  best  authority,  that  we  are  the 
members  of  the  one  body,  animated  by  the  one 
Spirit,  the  subjects  of  the  one  hope,  inspired  by 
the  one  faith,  having  yielded  to  the  one  immer- 
sion, in  obedience  to  the  command  of  the  one 
Lord,  Eph.  4.  I  submit  these  arguments  to  your 
serious  consideration,  and  await  your  reply. 

I  remain,  with  high  esteem  and  Christian  re- 
gard, your  friend  and  humble  servant, 

J.  J.  Jackson. 


[second  communication.] 

Botetourt  Co.,  Va.,  Aj^ril  16th,  1866. 
Dr.  J.  J.  Jackson, 

Esteemed  Friend  : — I  am  sorry  that  I  can- 
not quite  call  you  brother  ;  but  I  hope  the  time 
is  not  far  distant,  when  I  may  address  you  by 
that  endearing  appellation.  Nothing  would  give 
me  more  pleasure,  than  to  call  you  brother,  not 


TRINE       IMMERSION.  29 

only  as  being  led  by  the  same  Spirit,  but  also 
as  a  member  of  the  same  association.  As  to 
your  being  baptized  into  the  three  Divine  Names 
is  a  mooted  question,  which  we  are  now  dis- 
cussing. 

I  received  your  respectful  reply  to  my  former 
communication,  by  due  course  of  mail,  but  owing 
to  an  unfortunate  difficulty,  which  had  gotten 
into  OHr  congregation,  together  with  my  neces- 
sary duties  and  engagements,  has  prevented  my 
replying  sooner,  and  indeed  basso  engrossed  my 
mind,  as  to  disqualify  me  even  for  thought  upon 
the  subject.  And  even  now,  though  thank  the 
Lord,  the  matter  is  adjusted,  I  fear  I  am  not  in 
a  condition  to  do  it  justice. 

First,  permit  me  to  present  to  you  my  thanks 
for  the  compliment  you  pay  me,  as  to  the  spirit 
of  my  former  communication,  and  to  say  to  you, 
that  in  your  reply,  it  is  fully  reciprocated,  and 
which  still  more  fully  satisfies  me  of  the  purity 
of  your  motives,  and  the  sincerity  of  your  pre- 
tensions. 

As  to  what  baptism  is,  I  think  it  highly  im- 
portant that  this  point  should  be  clearly  under- 
stood, that  we  may  arrive  at  right  conclusions, 
as  to  the  action  in  performing  it. 

Baptism  I  understand  to  be  an  ordinance  ;  and 
what  is  the  modus  operandi  in  performing  it,  is 
the  question  at  issue  between  us.  In  order  to 
lead  the  mind  to  this  point,  I  referred  to  the  or- 
dinance of  circumcision,  to  show  that  there  is  a 
difference  between  an  ordinance^  and  the  mode 


30  DISCUSSION       ON 

of  performing  that  ordinance  ;  or,  in  other  words, 
the  ordinance  is  one  thing,  and  the  action  in 
performing  it  is  another  thing.  I  call  circum- 
cision an  ordinance,  not  that  1  believe  that  bap- 
tism stands  to  the  Christian,  in  the  same  relation 
as  circumcision  stands  to  the  Jew,  but  because 
it  is  a  law,  "  a  statute  of  Sovereign  power,"  it 
being  ordained,  established,  appointed,  by  au- 
thority of  God.  "Ecclesiastically,  an  estab- 
lished rite  or  ceremony." 

In  my  former  communication  I  say,  that  the 
covenant  of  which  this  is  the  seal,  came  down. to 
the  days  of  John  the  Baptist,  by  which  I  mean- 
that  it  secured  to  them  the  rioht  of  inheritance 
to  the  land  of  Canaan;  a  seal  to  the  temporal 
covenant;  a  seal  to  that  faith  which  Abraham 
had,  being  uncircumci>ed.  This  rite,  then,  is 
peculiar  to  the  law  ;  and  of  course  those  who 
are  still  under  the  law,  the  Jews,  "may  still 
practice  it  ;"  "  but  Christ  is  the  end  of  the  law 
to  every  one  that  believeth."  Baptism,  then, 
you  w^ill  admit,  is  a  rite,  or  an  ordinance,  pecu- 
liar to,  and  belonging  to  (Jh;  ist's  kingdom  exclu- 
sively. As  far  as  theanfority  of  God  isconcerned, 
the  institution  by  which  believers  in  Christ  al- 
ways have  been,  and  still  are  introduced  into  his 
kingdom.  As  every  kingdom  has  its  naturali- 
zation laws,  so  has  Christ's,  and  this  (baptism) 
belongs  to  that  code,  and  none  other.  I,  there- 
fore, am  still,  with  due  deference  to  your  opinion 
to  the  contrary,  firmly  of  the  opinion,  that  the 
ministration   of  John  was  the  introduction  of 


TRINE       IMMERSION.  SI 

Christ's  kingdom  on  the  earth.  I  cannot  admit 
that  the  design  of  John's  and  Christ's  preaching- 
was  to  restore  the  Jewish  religion,  but  to  "  bring 
in  a  new  covenant,  based  upon  better  promises." 
"  The  law  was  a  schoolmaster  to  bring  us  to 
Christ."  "  The  law  had  now  waxed  old  as 
a  garment,  and  ready  to  vanish  away."  God 
now,  therefore,  sends  John,  the  harbinger  of 
Christ,  into  the  world,  "  to  prepare  the  way  ;" 
fully  commissioned  to  preach,  and  to  baptize 
those  who  would  believe  ;  "  pointing  to  him  who 
should  come  after  him,  who  should  baptize  them 
with  the  Holy  Ghost,  and  with  fire."  The 
King  who  should  come  unto  them,  riding  upon  an 
ass,  having  salvation,  and  who  should  speak 
peace  to  the  heathen,  and  w^hose  dominion  should 
be  "  from  sea  to  sea,  and  from  the  rivers  even  to 
the  ends  of  the  earth." 

Now,  in  establishing  this  kingdom,  which 
should  ultimately  result  in  the  subjugation  of 
the  world,  let  us  consider,  first,  that  it  had  a 
small  beginning,  compared  to  a  mustard  seed, 
"  the  least  of  all  seeds,  and  finally  "filled  the 
whole  earth,"  &c.,  &c.  Permit  rae  here  to 
illustrate  this  idea  by  the  following  allegory  ; 
for  instance,  a  man  determines  to  locate  a  farm. 
He  sends  an  agent  to  purchase  it,  and  make  some 
improvement,  the  proprietor  finally  comes,  and 
supercedes  his  agent,  goes  on  improving,  until 
he  brings  it  to  high  perfection.  It  was  no  less 
his  property  when  purchased  by  his  agent,  than 
when  he  had  it  in  his  own  possession,  and  every 


32  DISCUSSION      ON 

thing  arranged  according  to  his  own  wishes. 
And  again  ;  when  the  Colonies  of  North  Amer- 
ica were  oppressed  by  the  governnaent  of  Great 
Britain,  they  declared  their  independence,  and 
conquering  a  liberty,  have  gone  forward,  until 
the  now  United  States  have  arriven  to  great- 
ness, as  a  nation  of  the  earth.  And  as  the  day 
in  which  the  great  American  Chieftain  resigned 
his  commission  into  the  hands  of  his  country 
from  whence  he  had  obtained  it,  after  having  led 
his  armies  to  victory  and  freedom,  was  the  most 
glorious  of  his  life  ;  so  when  the  immaculate 
Conqueror  shall  have  completed  his  conquests, 
subdued  all  the  nations,  put  down  all  power,  and 
authority  ;  destroyed  death,  his  last  enemy,  and 
ready  to  resign  his  authority  into  the  hands  of 
the  Father,  from  whom  he  received  it, — this  will 
be  the  crowning  point  in  his  glory  ;  angels,  and 
the  redeemed,  singing,  and  heavens  dome  rever- 
berating the  sound,  '^  of  the  song  of  Moses,  and 
the  song  of  the  Lamb,"  saying  "  Great  and  mar- 
velous are  thy  works,  Lord  God  Almighty,  just 
and  true  are  thy  ways,  thou  King  of  Saints." 

I  suppose  it  will  not  be  denied,  that  the  Jews 
were  looking  for  the  Messiah  at  the  time  Christ 
was  born,  but  looking  for  a  temporal  king,  they 
rejected  him.  Nevertheless,  he  was  a  King,  but 
his  kingdom  was  of  a  spiritual  character— not  of 
this  world — but  set  up  in  the  hearts  of  those 
who  would  believe,  or  in  other  words,  who  were 
willing  that  he  shbuld  reign  over  them.  He 
came  to  his  own,  and  as  many  as  received  him, 


TRINE      IMMERSION,  83 

^*to  them  gave  he  power  to  become  the  sons  of 
tjrod,  even  to  them  that  believe  on  his  name." 

The  Jevi's,  however,  upon  vntnessing  the  mi- 
racles of  our  Savior,  concluded  at  once,  that  he 
was  '*  that  prophet  that  should  come  into  the 
world,"  and  were  inclined  to  crown  hira,  and 
maTiehTm  a  kir.g  at  once,  according  to  their  own 
carnal  notions,  or  inclinations ;  which  Jesus  per- 
ceiving, he  departed  from  them — for  "  his  king- 
•dom  w'as  not  of  this  w^orld,"  it  beingof  a  spirit- 
ual character. 

Let  us  notice  at  what  an  early  day  the  title 
of  King  was  applied  to  Christ ;  and  in  those 
days  never  denied.  The  wise  men  of  the  east 
inquired,  saying,  ^^  where  is  he  that  is  born  King 
of  the  Jews?"  Herod  applied  the  title  to 
Christ.  He  inquired  of  the  priests  and  people, 
where  Christ  should  be  born.  He  suspected  in 
him  a  rival,  mistaking,  like  other  Jews,  the  na- 
ture of  his  kingdorx).  In  Christ^s  answer  to  Pi- 
late whether  he  was  a  king,  he  replied,  saying, 
*' to  this  end  wa-  «  b-^rn"  Zechariah,  in  speak- 
ing prophetically  of  him,  says,  "  Rejoice  greatly, 
oh  daughter  of  Zion  !  Shout!  oh  daughter  of 
Jerusalem!  Bf^hold !  thy  King  cometh  unto 
ihee!"  &c.  Ze(h.  9:  9.  This  we  see  was 
fulfilled  when  Christ  rode  into  Jerusalem.  Matt. 
21 :  5.  Jesus  assumes  the  prerogative  of  King-, 
as  asserted  by  his  persecutors,  and  not  denied 
by  him.  John,  19:  12—14,  Pilate  terms  him 
King  of  the  Jews.  They,  the  Jews,  however, 
repudiate  him,  and  why  ?  because  he  will  not 
3 


34  DISCUSSIONON 

pander  to  their  wishes ;  but  unto  them  that  will 
receive  him,  he  is  both  Ruler  and  Governor. 

Thus  vffe  see,  that  Christ  was  born  a  King, 
lived  a  King,  and  died  a  King — "  Jesus  of  Naz- 
areth, the  King  of  the  Jews." 

That  his  kingdom  commenced  with  the  min- 
istration of  John,  (see  former  communication,) 
is  confirmed  by  Malaehi,  3:  1,  2.  "  Behold,  I 
will  send  my  Messenger,  and  he  will  prepare 
the  way  before  me,  and  the  Lord  whom  ye  seek, 
will  suddenly  come  to  his  temple,  even  the  Mes- 
senger of  the  covenant,  whom  ye  delight  in.'' 
Notice  here,  he  sends  his  Messenger  to  prepare 
th€  way,  to  prepare  a  people,  which  constitute 
his  temple,  or  in  other  words,  his  church,  or  if 
you  please,  his  subjects.  1  Cor.  3 :  16,  17. 
"  Know  ye  not,  that  ye  are  the  temple  of  God, 
and  that  the  Spirit  of  God  dwelleth  in  you  ?" 
"If  any  man  defile  the  temple  of  God,  him  will 
God  destroy,  for  the  temple  of  God  is  holy, 
which  temple  ye  are."  2  Cor.  6  :  16. 

So  we  conclude,  that  all  those  who  enter  into 
covenant  with  Christ,  either  with  himself,  or  by 
his  agents,  before  or  after  his  advent,  are  his  le- 
gitimate subjects.  John  pointed  his  converts  to 
Jesus,  saying,  "behold  the  Lamb  of  God." 
They  leave  John,  and  follow  Christ.  John  de- 
creases, and  Christ  increases,  he  having  now 
come  to  his  own,  his  temple  or  church.  The 
beginning  of  this  church  or  kingdom,  was  very 
small,  embracing  only  a  few  poor,  unlearned 
fishermen;  but  it  has:  grappkd  with  the  world. 


TRINE       IMMERSION.  35 

and  has  brought  into  it,  or  under  its  influence, 
many  of  the  sons  and  daughters  of  men,  and  is 
destined  in  its  ultimate  results,  to  bring  into  its 
folds,  the  whole  universe  ;  as  clearly  set  forth 
by  the  prophecy  of  Daniel.  Dan.  2  :  44.  This 
doubtless  sets  forth,  that  in  the  days  of  the  Ro- 
man power,  the  Messiah  should  come,  and  that 
he  should  set  up  his  kingdom,  and  that  it  should 
go  steadily  forward,  until  it  should  be  complete 
in  its  thorough  prevalence  over  the  whole  uni- 
A'erse  ;  when  the  saints  should  possess  the  king- 
dom, and  all  the  kings  of  the  earth  should  bring 
their  glory  and  power  into  it.  The  subjects  of 
Christ's  kingdom,  now,  only  enjoy,  as  it  were, 
a  spiritual  reign,  being  only  "pilgrims  and 
strangers  in  the  earth," — enjoying  or  accepting 
none  of  the  political  advantages  of  the  world — 
seeking  a  kingdom  which  hath  foundations, 
whose  builder  and  maker  is  God. 

Then  shall  they  be  kings  and  priests,  and 
reign  on  the  earth.  "The  meek  shall  inherit 
the  earth,  and  delight  themselves  with  the  abun- 
dance of  peace."  This  reign  shall  continue  for 
one  thousand  years,  when  the  end  shall  come,  at 
which  time,  the  Savior  shall  deliver  the  kingdom 
to  God,  even  the  Father,  having  accomplished 
the  object  of  his  mission,  in  putting  down  all 
rule,  all  authority  and  power.  It  is  true,  that 
Christ  says  after  his  resurrection,  that  all  power 
is  given  unto  him  ;  but  that  certainly  does  not 
imply<hat  he  had  not  power,  or  even  as  much 
power  before.     His  power  was  at  all  times  un- 


36  DISCUSSION      ON 

limited.  He  had  power  to  heal  the  sick,  restore 
the  blind  to  sight,  loose  the  tongues  of  the  dumb, 
unstop  the  ears  of  tha  deaf,  cure  the  lepers,  preach 
the  gospel  to  the  poor,  raise  the  dead,  "power  to 
lay  down  his  life,  and  power  to  take  it  again."  He 
had  before  limited  their  labors,  which  he  could 
do,  but  now,  in  the  exercise  of  his  infinite  power, 
he  commands  them  to  lay  aside  all  partiality, 
and  "  preach  the  gospel  to  every  creature." 
And  in  order  to  a  qualification  for  this  duty,  and 
he  himself  being  about  to  leave  them,  as  their 
Preceptor;  he  directs  them  "  to  go  to  Jerusa- 
lem," and  "tarry,  until  they  should  be  endued 
with  power  from  on  high."  No  marvel  then, 
why  he  did  not  instruct  them  to  preach  in  the 
mean  time,  for,  as  a  qualification  for  those  la- 
bors, it  was  necessary  that  they  should  "  receive 
the  Holy  Ghost."  which  could  not  come,  "  un- 
til he  went  to  the  Father,"  and  then  "  the  Father 
would  send  him  in  his  name :"  not  to  teach  any 
thing  new,  or  different  from  what  they  had  been 
taught,  but  merely  as  ambassadors,  they  should 
be  enabled  to  understand,  or  remember  "  all 
things  whatsoever  he  had  said  unto  them,  the 
Spirit  also  guiding  them  into  all  truth."  By 
this,  I  understand  not  only  what  was  told  them 
within  the  forty  days,  but  whatsoever  he  had  at 
any  time  said  unto  them. 

I  here  find  it  necessary,  in  order  to  meet  your 
argument,  (see  page  21,)  to  return  to  the  first 
sound  of  the  gospel,  in  the  language  of  John, 
and  Jesus,  as  well  as  those  sent  out  by  him. 


TRINE      IMMERSION.  37 

John  preached,  saying,  "  repent  ye,  for  the 
kingdom  of  heaven  is  at  hand,  not  "  near  at 
hand."  "Jesus  taught  in  the  Synagogues, 
preaching  the  gospel  of  the  kingdom — "  glad 
tidings  of  the  kingdom,  which  was  "a^hand." 
Matt.  4  :  17.  "  From  that  time  Jesus  began  to 
preach  and  to  say,  repent,  for  the  kingdom  of 
heaven  is  at  hand,"  not,  near  at  hand. 

He  also  commanded  the  Apostles  to  preach, 
"the  kingdom  of  heaven  is  at  hand,"  not  near 
at  hand, 

I  wish  to  notice  in  this  connection,  that  the 
term  kingdom,  as  it  relates  to  God's  govern- 
ment, is  more  properly  reign,  and  the  reign  of 
God  is  of  a  three-fold  character:  his  essential 
reign,  over  all  in  heaven,  earth,  and  hell,  and 
refers  to  the  final  consummation  of  his  kingdom  ; 
as  expressed  above.  His  providential  reign  over 
all  the  earth,  upholding,  directing,  and  preserv- 
ing all  things  in  this  world.  His  gracious  reis^n, 
called  "  the  kingdom  of  heaven,"  "  of  God," 
"  of  righteousness,"  &c. — his  spiritual  empire 
upon  earth,  that  which  is  opposed  to  sin,  misery, 
and  death, — God  reigning  in  the  person  of  his 
Son.  Now  this  gracious  kingdom  is  only  par- 
tially established.  Its  complete  and  universal 
existence  will  be  realized,  when  the  Lord's 
prayer  is  answered  :  "  Thy  will  be  done  in  earth, 
as  it  is  in  heaven."  In  order  to  the  organiza- 
tion and  growth  of  that  kingdom,  there  must  be 
a  door  of  access  opened.  Christ  declares  that 
he  has  entered  in  by  the  door,  and  now  has  be- 


38  DISCUSSION      ON 

come  the  door  **^into  the  sheep-fold."  So  all 
must  now  enter  by  him,  and  if  they  do  "  enter 
by  him,  they  shall  be  saved,"  &c.  He  is  called 
Immanuel,  at  or  before  his  birth — "  Immanuel, 
God  with  us."  What  title  then  could  be  high- 
er? Does  not  this  imply  power,  or  authority, 
in  the  highest  ?  Is  it  not  supreme?  The  Apos- 
tle also  awards  kingly  authority  to  him,  saying, 
"Thou  art  the  Christ,"  that  is  to  say.  The 
Anointed  of  the  Lord. 

In  what,  I  would  ask,  is  it  more  a  kingdom 
or  a  church,  after  the  resurrection,  than  before? 
"What  is  the  difference  ?  A  church  is  a  formally 
organized  body  of  believers,  worshiping  together. 
So,  the  only  difference  before  and  after  the  res- 
urrection, is,  that  before,  they  were  a  body  or- 
ganized, with  Christ  at  their  head:  and  after, 
an  organized  body,  with  the  Holy  Ghost  at  their 
head,  who  should  "  guide  them  into  all  truth, 
and  bring  all  things  to  their  remembrance,"  &c. 
As  to  the  essentials  for  entering  the  kingdom, 
under  the  ministrations  of  John,  and  Jesus,  they 
certainly  were  virtually,  and  in  fact,  the  same. 
Christ  preached  faith,  so  did  John,  pointing  to 
Christ.  John  preached  repentance,  so  did  Christ. 
John  preached  and  practiced  baptism,  so  did 
Christ,  by  his  disciples.  All  these  items  are  pe- 
culiar to  Christ's  kingdom,  and  never  authorized 
by  the  law,  how  then  can  we  arrive  at  the  con- 
clusion, that  their  ministration  was  under  the 
law. 

Arriving  now  at  the  point,  upon  which  you 


TRINE      IMMERSION.  39 

make  the  second  issue,  the  action  of  the  initiato* 
ry  ordinance,  I  will  say  to  you,  I  am  not  at  all 
offended,  because  you  did  not  reply  to  the  argu- 
ment  here  referred  to.  I  frankly  admit,  that  we 
have  nothing  positive  written  upon  this  point, 
but  reasoning  from  the  stand  point  that  I  have 
taken  upon  the  ground  of  analogy,  I  still  am  of 
opinion,  that  the  argument  is  fair  and  logical. 

As  to  what  I  said,  concerning  the  grammatical 
arrangement  of  the  commission,  by  Matthew,  I 
only  repeat,  that  it  is  conceded  by  all  disinter- 
ested grammarians,  that  it  does  favor  or  indeed 
require  three  actions,  in  the  performance  of  the 
ordinance  of  baptism.     So  I  pass  by  that  point. 

Upon  what  I  say  of  circumcision,  you  misun- 
derstand me,  or  at  least,  misconstrue  my  mean- 
ing. I  say,  who  at  this  distant  day,  knows 
what  is  the  action  in  the  performance  of  this 
rite?  The  Hebrew  knows  that  it  is  cutting 
around  :  but  without  being  first  instructed  where 
to  cut,  or  how,  what  could  he  have  known  about 
it  ?  Suppose  I  were  to  command  nine  tenths  of 
the  people  of  our  day  to  circumcise  another, 
what  could  they  know  about  performing  it? 
They  might  know  that  circum  means  around, 
and  that  cision  means  to  cut,  but  where  or  how 
would  they  be  likely  to  cut  ?  They  would  be 
totally  at  a  loss.  They  would  be  as  likely  to 
cut  around  the  head,  the  neck,  the  body,  the 
arm,  the  hand,  the  finger,  the  leg,  the  toe,  or 
any  where  else,  as  the  place  appointed ;  but  if  I 
were  to  practice  it  in  their  presence,  it  would  be 


40  DISCUSSION      OK 

perfectly  plain.  I'mean,  when  I  say  that  prob- 
ably eircumcision  was  performed  by  several  ac- 
tions, that  perhaps  it  required  several  motions 
to  complete  the  once  cutting  around. 

You  say,  circumcision  is  an  active  verb,  an^ 
implies  only  one  action.  Do  you  not  see  from 
the  above,  the  difficulty  into  which  your  theory 
leads  you  ?  and  when  I  illustrate  a  little  further,. 
I  am  persuaded  that  your  sincerity  and  candor, 
will  admonish  you  to  yield  that  point.  Suppose 
I  say  I  will  kill  a  tree,  I  take  my  ax,  I  belt  it, 
(the  usual  phrase,)  or,  I  may  say  I  circumcise 
it,  if  you  please.  I  cut  around  it,  and  it  requires 
many  actions  to  accomplish  it,  yet  it  is  never- 
theless, an  active  verb.  Hundreds  of  instances 
of  this  kind  might  be  given  if  necessary;  how- 
ever, let  one  more  suffice. 

I  say  I  kill. — This  is  also  an  active  verb  r 
yet  I  may  kill  by  shooting,  hanging,  stabbing, 
drowning,  burning,  strangling,  and  a  hundred 
different  ways,  and  yet  I  only  kill  once.  So 
you  see,  an  active  verb  may  express  many  ae- 
tions.  Upon  this  hypothesis,  I  conclude  that 
Christian  baptism  may  be  performed  according 
to  the  great  commission,  without  doing  violence 
to  any  grammatical  rules,  or  even  without  com- 
ing into  collision  with  the  Apostle  Paul.  I  am 
of  the  opinion,  that  if  the  old  and  venerated 
brother  were  here,  and  we  could  call  upon  him 
for  an  explanation,  he  and  I  would  harmonize 
pretty  well  upon  that  point;  rather  better  per- 
laps  than  my  excellent  friend  Dr.  Jackson,  and 


TRINE      IMMERSION.  41 

I,  however,  in  this  I  do  not  despair;  at  least,  let 
us  try  a  little  further. 

You  say  that  baptism  and  immersion  have  the 
same  meaning  in  every  sense.  I  must  beg  leave 
to  differ  with  you  upon  that  point ;  all  your 
lexicons  with  you,  notwithstanding.  I  know 
that  immersion  is  generally  understood  to  be 
baptism ;  and  probably  there  is  no  word  in  the 
English  language,  that  would  come  nearer,  be- 
cause, immersion  is  essential  to  the  right  perfor- 
mance of  the  ordinance.  But  I  conclude  that 
there  is  more  contained  in  the  word  baptism, 
anglicised  Gr^ek,  than  is  contained  in  any  word 
in  the  english  vocabulary.  And  hence,  God  has 
so  over-ruled  it,  that  it  has  been  retained  in  the 
English  version.  Immersion  simply  means,  to 
dip,  to  cover,  hide,  overwhelm,  and  nothing 
else:  while  baptism  embraces  all  this,  and  by 
effect,  to  wash,  to  cleanse,  to  purify  ;  and  hence 
the  reason  that  it  has  been  retained  and  not 
translated.  And  accordingly,  it  signifies  a  rep- 
etition of  action.  The  word  bapfizo,  (Greek,) 
signifies,  as  declared  by  a  very  large  majority 
of  the  dictionaries,  according  to  its  termination 
izo,  a  repetition.  Let  us  consult  a  few  of  the 
Lexicographers  on  baptism.  Parkhurst  defines 
it,  to  immerse  in,  or  wash  with  water,  in  order 
to  purification. 

Robinson,  To  im,merse,  to  sink.  In  the  N. 
Testament,  to  wask,  to  clennsehy  washing. 

Schrivillius.  To  baptize,  to  immerse,  to 
cleanse,  to  wash. 


42  DISCUSSION      ON 

Groves.  To  dip]  to  immerse,  to  immerge, 
plunge,  to  wash,  cleanse,  purify. 

Brestschneider.  Properly,  often  to  dip,  often 
to  wash,  then  simply,  to  wash,  to  cleanse.  In 
the  Middle  voice,  /  wash,  I  cleanse  myself. 

Suidas.  Not  only  to  sink,  plunge,  immerse, 
but  also  to  wet,  wash,  cleanse,  purify. 

Wahl  defines  it,  first,  to  wash,  perform  ablu- 
tion, cleanse;  secondly,  to  immerse. 

We  have  also  before  us,  Hedericus,  Scapula, 
Coulon,  Urcinus,  Donnegan,  Carson,  Greenfield, 
and  others,  who  testify  the  same  thinpjs.  Now 
I  would  ask,  is  immersion  susceptible  of  so  ma- 
ny different  opinions?  Certainly  not.  Hence, 
I  conclude,  taking  all  together,  seeing  some 
will  have  one  definition  and  some  another,  that 
the  safer  course  will  be  to  take  all  together,  all 
of  which  are  embraced  in  the  practice  for  which 
I  am  contending.  The  action,  frequently  to 
dip,  the  design,  to  cleanse,  to  wash,  "  by  the 
Word."  Eph.  5:  26.  To  this  agree  many  of 
the  Fathers,  whom  we  will  not  now  stop  to  call 
in,  hoping  that  it  may  not  be  necessary  in  this 
case. 

I  think  probably,  that  by  this  time  my  good 
friend  has  concluded,  that  our  position  does  not 
appear  as  awkward,  in  the  presence  of  old  bro- 
ther Paul,  as  he  imagined  ;  but  lest  the  diflficulty 
may  not  be  altogether  removed,  let  us  call  upon 
brother  Paul  for  an  explanation.  I  accept  the 
invitation  to  unite  with  you  in  being  on  our 
guard,  that  we  do  not  attempt  to  strain  the  word 


TRINE      IMMERSION.  43 

of  God,  to  accommodate  it  to  preconceived  opin- 
ions. It  would  indeed  be  very  unwise  for  us  to 
do  so,  as  in  eternity  all  would  be  to  loose,  and 
nothing  to  gain  :  and  are  we  not  living  for  eter- 
nity ? 

But  I  want  to  interrogate  brother  Paul  a  lit- 
tle, for  our  mutual  benefit.  But  before  we  pro- 
ceed in  this  matter,  let  us  examine  the  history 
of  our  Savior's  sufferings.  Jesus  says,  "  I  have 
a  baptism  to  be  baptized  with,  and  how  am  I 
straitened  till  it  be  accomplished  ?"  How 
was  this  baptism  performed  ?  Here  we  see  Je- 
sus crossing  the  brook  Kedron,  into  the  garden 
Gethsemane.  Withdrawing  from  his  disciples 
— falling  upon  his  knees  and  his  face — praying 
to  his  Father,  that  "  if  it  were  possible  that  this 
cup  might  be  removed"  &c.,  then,  returning  to 
them, — now  withdrawing  the  second  time,  and 
praying  the  same  prayer,  and  so  in  like  manner 
the  third  time, — thus  performing  three  distinct 
actions;  and  yet  he  accomplished  but  one  bap- 
tism. 

What  idea,  then,  brother  Paul,  do  you  intend 
to  convey  in  the  passage  in  question  ?  "I  mean 
that  you,  the  church,  should  be  like  Christ, — 
filled  with  all  the  fulness  of  God,  that  )  ou  might 
glorify  him  in  the  church  by  Jesus  Christ, 
throughout  all  ages,  world  without  end."  "I 
therefore  beseech  you,  that  ye  walk  worthy  of 
the  vocation  wherewith  ye  are  called,"  in  union 
and  love,  that  there  be  no  shameful  divisions 
among  you ;  that  you  "  keep  the  unity  of  the 


44  DISCUSSION       ON 

Spirit,  in  the  bond  of  peace,"  according  to  the 
nature  and  character  of  God,  who  is  one  in 
essence,  in  power,  in  motive,  and  mode  of  ope- 
rations; yet  personally  three.  There  is  essen- 
tially "  one  body,  but  many  members."  "  Ye 
are  the  body,"  or  church  *'  of  Christ,  and  mem- 
bers in  particular."  "  There  is  one  Spirit,"  one 
controlling  influence  over  us;  "all  called  in  one 
glorious  hope,"  arising  from  one  glorious  prom- 
ise. There  is  one  Lord  or  Law-giver,  who  has 
supreme  authority — who  requires  faith  in  him- 
self, and  in  his  word,  and  who  has  commanded 
that  his  subjects  should  all  submit  to  the  one  or- 
dinance, not  action,  of  baptism.  "  For  there  is 
one  God,  who  is  the  Father  of  all,  who  is  above 
all,"  and  to  whom  even  the  Son  will  finally  re- 
sign his  authority. 

I  think,  my  dear  friend,  if  I  understand  you 
correctly,  you  believe  in  the  Trinity.  This 
Trinity,  then,  is  expressed  by  the  following 
terms.  Father,  Son,  and  Holy  Ghost,  You  be- 
heve  also,  that  these  three  constitute  the  one 
true,  invisible,  unsearchable,  and  eternal  God, 
who,  when  spoken  of  in  his  united  character,  is 
called  God,  Jehovah,  Adonia,  &g.  Any  of  these 
names  embrace  the  whole  Divinity.  Then  if 
one  action  was  the  design  of  the  great  Law-giv- 
er in  giving  the  commission,  I  cannot  see  why 
he  did  not  use  one  of  these  names,  which  would 
have  fully  answered  the  purpose,  and  involved 
no  difficulty  whatever.  But  if  he  designed  three 
actions,  what  language  could  have  been  used 


TRINE       IMMERSION.  45 

that  would  have  conveyed  the  idea  more  clearly 
than  that  used  by  the  Savior  in  the  commission  ? 
There  is  none  that  I  can  conceive.  For  exam- 
ple, suppose  he  had  commanded  to  baptize  in 
the  name  of  the  Father  only,  would  it  not  have 
required  an  action?  And  if  in  the  name  of  the 
Son  only,  would  it  not  have  required  an  action? 
And  so  also  with  reference  to  the  Holy  Ghost? 
Then,  upon  this  hypothesis,  I  must  conclude, 
that  being  commanded  to  baptize  in  each  of  those 
names,  it  certainly  requires  three  actions  to  con- 
summate the  one  ordinance  of  baptism. 

But  you  tell  me  that  }ou  do  verily  believe, 
that  the  true  believer,  who  is  immersed  one  time, 
feels  his  dependence  upon  each  of  them,  in  every 
act  of  worship  through  life,  as  much  as  if  he  had 
been  immersed  three  times,  &c.  This  he  may 
do  in  the  heart,  but  what  we  contend  for,  is,  that 
the  separate  dependence  upon  each  in  their  res- 
pective position  is  more  fully  expressed  by  three 
than  by  one  action,  and  the  obligation  impera- 
tive, because  thus  commanded 

And  as  to  yielding  cherished  opinions,  the  re- 
sult of  early  education,  I  will  inform  you  that  I 
have  once  yielded  the  opinions  for  which  you 
are  now  contending.  My  first  conclusion  upon 
this  subject  wp.s,  that  single  immersion  had  the 
advantage.  My  father  was  a  Baptist.  My 
eldest  brother,  two  brothers-in-law,  and  two 
sisters,  were  also  Baptists.  I  was  the  first  of  the 
family,  except  my  mother,  who  came  to  the 
Brethren.     I  was  afterwards  followed  by  two 


46  DISCUSSION       ON 

brothers,  and  two  sisters,  and  two  sisters-in-law. 
And  now  I  raust  say  to  you,  that  the  more  I  in- 
vestigate the  premises  I  now  occupy,  the  more 
I  discover  that  they  are  sustained  by  the  word 
of  God,  and  the  history  of  the  church  of  Christ 
in  the  purer  aaes. 

I  will  therefore  say  to  you  what  I  heard  a  sis- 
ter say  not  long  since,  at  her  baptism.  She  had 
co-operated  with  the  Baptist  church  for  thirty 
years.  Said  she,  *' I  have  left  my  father  and 
my  mother  who  raised  me,  my  brothers  and  my 
sisters  w^ith  whom  T  w^as  raised,  and  all  my  for- 
mer associations,  all,  all,  to  follow  my  Savior, 
because  he  is  precious,  and  worthy  !  w^onl  you 
come  and  go  with  me?"  *^Come,  go  with  us; 
we  are  traveling  to  the  land  whereof  God  hath 
said,  I  will  give  it  thee,  and  w^e  will  do  thee 
good,  for  God  has  spoken  good  concerning  Isra- 
el." 

Please  accept  the  above  without  further  apol- 
ogy, and  let  me  hear  from  you  when  convenient. 

With  many  thanks  for  your  uniform  kindness, 
I  remain  yours  truly, 

B.    F.  MooMAw. 


-~.*wfVS^^S/  .^^v^^/sr* 


[second  reply.} 

Dayton,  June  V)th,  186C. 

Mr.  B.  F.  Moomaw, 

Beloved  Brother: — I  can  address  you 
by  that  endearing  appellation,  without  any  sac- 
rifice of  principle,  while  I  am  aware  you  cannot 


TRINE      IMMERSION.  47 

thus  address  rae,  and  be  consistent  with  your 
profession.  Your  very  kind  and  atfeclionate 
letter  came  to  hand  in  due  time;  but  owing  to 
circumstances  over  which  I  have  had  no  control, 
I  have  been  prevented  from  answering  it  until 
now. 

First,  then,  permit  me  to  present  to  you,  ray 
heartfelt  thanks  for  your  ardent  desire  for  my 
spiritual  welfare,  and  your  compliment  in  refer- 
ence to  the  spirit  of  my  letter,  and  the  sincerity 
of  my  intentions.  Here  let  me  say  that  it  is 
fully  reciprocated  in  your  last,  which  now  lies 
before  me. 

Now,  my  respected  friend  and  brother,  I  trust 
you  will  not  be  displeased  with  me  for  not  re- 
plying in  full  to  all  that  is  contained  in  your 
last ;  as  there  is  much  that  does  not  directly  re- 
fer to  the  subject  of  our  discussion,  both  in  mat- 
ter and  allegory  ;  but  I  wmII  give  to  each  of 
them  a  passing  notice. 

First,  then,  you  say,  "  baptism  is  an  ordi- 
nance." And  you  ask  "  what  is  the  modus  op- 
erandi of  that  ordinance?  In  order  to  lead  the 
mind  to  this  point,  you  say  we  must  refer  to 
circumcision,  where  we  will  see  the  difference 
between  an  ordinance,  and  the  mode  of  perform- 
ing that  ordinance.  This  kind  of  reasoning  is 
more  ingenious  than  logical ;  and  is  perfectly 
adapted  to  the  support  of  the  doctrine  of  secta- 
rianism, that  pouring,  sprinkling,  making  the 
cross,  and  immersion,  are  four  different  modes  of 
baptism.     Here  the  language  of  Ashdod  is  made 


48  DISCUSSION       ON 

use  of,  instead  of  the  language  of  the  Bible, 
which  always  calls  every  thing  by  its  right 
name.  It  does  not  attempt  to  call  sprinkle, 
pour,  nor  pour,  baptize,  nor  baptize,  sprinkle, 
making  a  cross,  or  pour.  It  calls  every  thing 
by  its  right  name  ;  whereas  the  language  of  Ash- 
dod  confuses  every  thing,  and  calls  every  thing 
by  a  wrong  name.  The  student  of  the  Bible, 
and  the  man  who  has  made  language  his  study, 
cannot  adopt  that  ingenious  kind  of  reasoning, 

I  stated  in  my  former  letter,  that  an  active 
verb,  meaning  a  word  of  action,  or  which  i  n- 
plies  action,  never  implies  more  than  one  action, 
and  a  word  which  implies  effect,  may  be  pro- 
duced by  a  variety  of  actions.  For  instance, 
cleansed,  cleanse,  purify,  kill,  death,  save,  de- 
stroy:  and  without  enumerating  words  any  fur- 
ther, they  are  all  words  expressing  effects,  which 
may  all  be  produced  by  various  acts  or  actions. 
So  that  the  word  for  the  action,  must  be  ex- 
pressed, which  we  wish  to  employ  to  produce 
any  of  these  effects. 

So,  if  you  intend  to  kill,  you  must  not  con- 
found the  word  which  implies  the  action,  with 
the  word  whicli  implies  the  effect  produced  by 
the  action.  Thus  if  you  hang  a  man,  we  know 
that  was  an  action  :  but  if  you  say  the  man  died, 
or  is  said  to  be  dead,  no  one  could  tell  by  what 
action  death  was  produced,  unless  you  state  the 
mode  or  action  employed  in  killing.  The  same 
in  washing,  or  cleansing.  This  may  be  done  by 
a  variety  of  actions. 


TRINE      IMMERSION.  49 

You  stated  in  your  last  letter,  that  the  ordi- 
nance is  one  thing,  and  the  mode  is  another. 
What  in  the  name  of  reason  is  meant  by  mode, 
but  the  thing  itself?  Mode  is  a  word  coined  for 
sectarian  purposes.  It  is  used,  and  was  brought 
into  use,  for  the  special  purpose  of  establishing 
their  darling  doctrine  of  baptism,  as  they  call  it ; 
pouring,  sprinkling,  making  the  cross,  and  im- 
mersion, if  the  person  insists  on  it ;  each  of  the 
four,  a  mode  of  the  "  one  baptism"  of  Paul  prop- 
erly rendered  immersion.  The  modus  operandi 
of  baptism  is  immersion,  and  can  mean  nothing 
else,  as  it  is  a  -word  expressive  of  action,  and  not 
of  actions.  And  on  this  point,  I  challenge  the 
literati  of  the  civilized  world,  to  produce  me  a 
word,  in  the  vocabulary  of  any  language,  an- 
cient or  modern,  which  implies  action,  that  im- 
plies more  than  one  action.  A  word  may  be 
used  expressive  of  actions,  by  the  repetition  of 
an  act.  Thus,  baptism  or  immersion  implies 
more  than  one  action  in  the  case  of  Naaman,  as  we 
have  seven  washings;  this  fully  expresses  actions. 

You  say  in  your  last  letter,  thai  baptism 
means  more  than  immersion  merely.  Here,  my 
dear  friend,  we  differ  very  widely ;  and  it  is  be- 
cause you  attribute  to  baptism  in  the  Christian 
institution  what  belongs  to  faith  in  the  Lord  Je- 
sus Christ,  and  repentance  toward  God.  The 
same  word,  called  in  king  James  version  baptism, 
is  properly  rendered  immersion,  and  always 
means  immersion,  and  will  in  all  ages  to  come, 
literally  or  spiritually.  The  only  difference  is 
4 


50  DISCUSSION      ON 

found,  when  immersion  is  preceded  by  heart-felt 
faith,  and  godly  repentance;  then  it  effects  the 
forgiveness  of  sins :  and  an  immersion  without 
faith  and  repentance  preceding  it,  produces  no 
other  effect  than  the  whetting  or  washing  of  the 
body. 

Naaman's  washing  seven  times  implied  pre- 
cisely the  same  action  that  washing  or  immer- 
sion does  now.  But  in  his  case,  it  cleansed  his 
body  from  the  leprosy — not  the  act  of  immer- 
sion, or  washing,  but  his  obedience  to  the  com- 
mand of  God.  Ananias,  Saphira  his  wife,  and 
Simon  Magus,  were  just  as  much,  and  no  doubt 
as  correctly  baptized — immersed,  as  were^Paul 
and  Silas,  or  Cornelius.  The  difference  in  the 
effect,  was  not  in  the  action,  that  they  were  not 
equally  immersed,  or  what  is  expressed  by  the 
anglicised  word,  baptized, — but  while  to  the  lat- 
ter, the  effect  was  the  remission  of  sins,  and  the 
gift  of  the  Holy  Spirit — to  the  former,  it  was 
only  the  washing  of  the  body. 

No  difference  here,  so  far  as  modus  operandi 
is  concerned,  or  so  far  as  the  action,  or  mode 
which  is  expresvsive  of  action,  is  concerned  ;  but 
the  difference  lies  in  the  prerequisites,  which 
produce  the  effect  alluded  to. 

You  stated  in  your  last,  that  you  believed  that 
the  action  in  baptism  is  immersion,  but  that 
there  is  something  more  implied  than  mere  ac- 
tion, because  it  also  implies  cleansing,  or  purify- 
ing. These  effects  you  attribute  to  immersion, 
when  performed  in  a  Christian  sense.     But  we 


TRINE      IMMERSION.  51 

must  see,  that  the  cleansing  effect  produced  by- 
faith,  repentance,  and  immersion,  cannot  change 
the  meaning  of  the  word,  or  enlarge  the  sense 
of  it,  which  implies  the  mode  or  action,  in  the 
Christian  sense. 

In  examining  your  allegories,  I  discover  that 
you  are  laboring  in  the  same  error  :  for  instance, 
you  say,  you  ''  kill  a  tree,"  "that  it  will  take 
many  actions,"  or  you  say  you  will  "  belt  a  tree" 
or  "  circumcise  a  tree,"  and  therefore,  it  will  im- 
ply more  than  one  action. 

In  the  first  place,  kill,  or  hell,  are  generic 
terms,  and  imply  no  action  in  particular,  but  im- 
ply effect  produced  by  an  act,  or  actions, 
brought  to  bear  upon  the  tree  belted,  or  object 
killed.  A  tree  may  be  belted  by  sawing,  chop- 
ping, circumcising,  or  even  rasping;  but  either 
of  the  actions  being  applied,  the  tree  dies.  But 
the  word  killed,  or  dead,  implies  effect,  and, 
therefore,  expresses  the  effect  produced  by  either 
of  the  actions  being  applied.  But  because  the 
tree  has  to  be  acted  on  more  than  once,  by  ei- 
ther of  these  actions,  on  account  of  its  size,  that 
does  not  argue  that  a  word  that  implies  action, 
implies  more  than  one.  As  to  circumcising 
trees,  I  have  never  heard  the  word  used  for  kill- 
ing trees ;  so  we  take  for  granted  that  the  word 
never  was  used,  as  applicable  in  any  thing,  ex- 
cept in  the  rite  practiced  to  designate  the  de- 
scendants of  Abraham,  and  me^ns  to  cut  around. 
And  the  Jews  knew  where  to  cut,  because  they 
not  only  had  the  example  of  Abraham,  but  they 


52  DISCUSSION      ON 

also  knew  that  there  was  but  one  place  about 
an  infant,  where  foreskin  was  found.  And  here 
let  me  remark,  that  it  cannot  be  supposed,  that 
it  took  more  than  the  one  cutting  around  ;  if  it 
did,  it  could  not  and  would  not  be  called  circum- 
cision, but  it  should  be  called  circumcisions; 
the  last  implies  actions,  and  not  action. 

Again,  you  say  "you  kill  a  man."  This  is 
another  of  those  generic  terms,  and  implies  by 
common  consent  effect  produced  by  some  deadly 
cause,  and  not  action.  Shooting,  strangling, 
knocking  in  the  head,  &c.,  &c.,  are  all  express- 
ive of  action  or  specific  acts,  and  do  not  express 
death  without  qualifying  it,  by  the  word  killed, 
in  either  of  the  above  acts.  But  because  you 
may  have  to  stab,  shoot,  or  knock,  more  than 
once,  to  produce  the  effect  expressed  by  the 
word  killed,  that  does  not  argue  that  the  word 
expressive  of  action,  means  more  than  one  ac- 
tion, although  that  same  action  may  have  to  be 
repeated,  to  produce  the  effect,  as  you  will  see, 
by  critically  examining  the  word  baptizo,  as  de- 
fined by  all  the  lexicons  you  have  quoted.  Ev- 
ery definition  they  have  given,  resolves  itself  into 
immersion,  cleansing,  ablution,  purifying,  dying 
and  washing, — all  effects  produced  by  immer- 
sion. 

I  admit  that  these  effects  may  be  produced  by 
other  actions,  but  immersion  is  invariably  used 
for  all  these  effects.  Thus  they  give  the  effects 
produced  by  immersion,  as  some  of  its  meanings. 
This  is  all  owing  to  the  influence  of  education, 


TRINE      IMMERSION,  53 

which  has  had  the  same  effect  on  them,  that  it 
has  had  on  you  and  me  ;  so  that  I  am  still  deep- 
ly impressed  with  the  fact,  that  a  word  express- 
ive of  specific  action,  means  only  one  action, 
notwithstanding,  you  may  use  the  word  expres- 
sive of  the  effect  produced  by  that  action,  instead 
of  the  word  itself.  For  instance,  I  say  I  killed 
five  squirrels — this  is  the  effect  of  an  action  ;  but 
if  I  specify  the  action,  and  say  I  shot  them,  then 
you  would  take  it  for  granted  that  they  died 
from  being  skot.  Being  killed  then,  is  only  the 
effect  of  some  action.  Thus  we  see  that  words 
of  action,  and  that  words  of  effects  of  an  action, 
are  frequently  used  interchangeably,  by  authors 
and  speakers,  as  well  as  lexicographers  and  clas- 
sicks.  Therefore,  I  am  still  of  the  opinion  that 
the  Greek  baptizo,  is  an  active  verb,  or  a  word 
expressive  of  specific  action,  and  that  is,  one  im- 
mersion, and  the  effect  produced  naturally  by  it, 
is  nothing  more  than  getting  the  body,  or  what- 
ever may  be  immersed,  wt  or  washed.  But  if 
preceded  by  heartfelt  faith  and  godly  repentance, 
the  effect  produced  then,  by  immersion  is,  that 
it  cleanses  from  all  past  sins.  Not  that  the  act 
of  immersion  cleanses  from  all  sins,  but  faith  and 
repentance,  through  immersion,  as  the  m^eans  or 
instrument,  does.  Just  as  the  washing,  or  im- 
mersing seven  times  cleansed  the  leper  from  his 
leprosy,  by  submitting  to  the  means  appointed 
for  his  cure;  so  immersion  answers  in  our  case, 
whereas,  the  same  action  will  not  produce  the 
same  effect  in  the  unbeliever. 


54  DISCUSSION      ON 

Thus  we  see  there  is  nothing  more  attached 
to  the  anglicised  word  baptism,  than  the  ac- 
tion of  immersion,  as  all  the  effect  produced, 
is  produced  by  what  precedes  it;  notwithstand- 
ing, some  very  honest  persons  contend  that  the 
Lord  overruled  king  James'  translators,  so  that 
they  did  not  translate  the  word.  But  fortu- 
nately we  find,  out  of  some  thirty-seven  trans- 
lations into  other  languages,  ancient  and  modern, 
some,  as  extensively  read  asking  James' version, 
there  are  twenty-seven,  that  render  the  word 
dip, plunge,  or  immerse  ;  and  only  ten,  by  other 
words  ;  some  of  which  have  no  particular  mean- 
ing ;  some  meaning  action,  but  the  most  of  them 
using  words  expressive  of  effect, 

I,  therefore,  conclude,  that  the  Lord  had 
nothing  to  do  with  overruling  the  word  baptizo. 
But  king  James  did,  and  I  do  not  believe  he  did 
it  for  the  purpose  of  honoring  God,  but  to  hon- 
or the  practice  of  the  established  church,  over 
which  he  was  the  head. 

Now,  respecting  what  1  said  in  my  last,  that 
John  came  to  prepare  the  minds  and  hearts  of 
the  backsliding  Jews,  to  the  strict  observance 
of  the  law,  the  prophets,  and  the  Psalms,  and 
the  observance  of  .the  ordinances,  which  they  had 
forsaken  from  their  fathers,  according  to  the  lan- 
guage of  Malachi  3,  by  which  means  they  would 
be  enabled  to  acknowledge,  or  receive  the  Mes- 
siah, as  set  forth  in  the  law,  the  prophets,  and 
the  Psalms,  and  all  the  types,  shadows,  and  sym- 
bols under  the  law,  and  not,  as  you  seem  to  have 


TRINE      IMMERSION.  55 

misunderstood  me,  when  I  stated,  that  he  came 
to  call  them  back  from  the  teachings  of  the  false 
prophets.  I  do  not  believe,  nor  ever  did,  Ihat 
John's  ministry,  nor  the  personal  ministry  of 
Christ,  was,  to  restore  them  back  to  the  truth's 
of  that  religion  ;  thus  preparing  them  for  a  prop- 
er recognition  and  reception  of  the  Lord,  as  you 
would  teach  a  backslider  now,  who  had  forsaken 
the  ordinances  of  the  Lord's  house ;  you  would 
call  him  off  from  the  false  teachers,  and  direct 
him  to  all  the  testimony  of  his  second  coming  to 
his  kingdom.  So  we  see  clearly,  that  although 
John  immersed  unto  repentance,  he  did  not  prom- 
ise the  immersed  anything  more  than  remission 
of  sins,  and  told  the  immersed  that  they  must 
believe  on  him  who  was  to  come,  that  is,  on 
Christ  Jesus:  of  course,  when  he  was  manifest- 
ed, for  they  could  not  believe  on  him  before. 
Although  many  of  them  were  baptized  before, 
there  was  no  promise  of  the  Holy  Spirit  attend- 
ing John's  baptism,  which  is  the  joy  and  Com- 
forter. So  we  must  conclude  that  John's  bap- 
tism was  not  the  Christian  baptism.  It  was  an 
institution  preparatory  to  the  institution  of 
Christ.  And  w^hilst  there  is  similarity  in  the 
two,  identity  is  w^anting. 

John  was  not  sent  by  the  Lord  Jesus  Christ, 
but  by  his  Father,  "  Behold  I  I  send  my  mes- 
senger before  thee,  to  prepare  the  way  of  the 
Lord."  Mat.  9:  lU.  John  fulfilled  his  mission, 
after  he  had  prepared  a  people  for  the  Lord. 
Those  whom  he  prepared,  had  been,  as  we  learn, 


56  DISCUSSION      ON 

instructed,  before  they  bad  been  baptized.  It  is 
evident  that  John's  disciples  were  baptized  unto 
John,  and  not  into  Jesus  Christ.  They  could 
not  be  baptized  into  his  death,  until  he  did  die. 
And  as  Christian  baptism  is  the  subject  now  un- 
der consideration,  I  assert,  that  it  was  instituted 
by  Jesus  Christ,  and  not  by  Moses  the  Lawgiv- 
er, nor  by  John,  the  reformer  of  backsliding  Is- 
rael. 

The  question  then  arises,  when  did  he  insti- 
tute it  ?  Not  at  the  beginning,  nor  at  the  end 
of  his  life,  neither  during  his  prophetic  ministry, 
— not  until  he  was  crucified,  buried,  and  had 
risen  from  the  dead. 

John's  baptism  had  neither  rival  nor  substi- 
tute: indeed  Job  a  says,  Jesus  baptized  not,  but 
his  disciples  baptized.  The  preparatory  school 
continued  during  the  whole  personal  ministry  of 
the  harbinger,  and  the  Messiah.  But  when 
John  was  beheaded,  and  Jesus  crucified,  there 
was  a  people  prepared  for  the  Lord.  They 
were  those  who  rallied  around  him  during  the 
last  scenes  of  his  life,  and  after  his  resurrection. 
They  were  those  to  whom  he  showed  himself 
alive  after  his  passion,  and  to  whom  he  commu- 
nicated freely,  during  the  period  of  forty  days, 
the  things  concerning  the  kingdom  of  God.  Acts 
J. '.  o. 

How  many  composed  this  preparatory  school 
of  the  risen  Lord,  deponent  sayeth  not.  You 
stated  in  your  last,  they  were  twelve  poor  fish- 
ermen, but  we  learn  from  the  Apostle  Paul,  that 


TRINE      IMMERSION.  57 

in  one  of  these  meetings,  there  were  more  than 
five  hundred  disciples,  learners,  or  scholars.  1 
Cor.  15  :  6.  But  as  God  did  not  deliver  his 
law  to  the  people  at  the  foot  of  the  mountain, 
but  to  Moses  in,  or  on  the  mount ;  so  the  Mes- 
siah did  not  deliver  his  new  institution,  the  gos- 
pel and  law  thereof,  to  the  hundreds,  but  to  the 
select  band  of  Apostles,  the  few  to  whom  you 
allude  in  your  last :  to  whom  he  had  already 
imparted  his  gracious  purposes.  To  them  he 
gave  his  commission,  or  the  commission  and  law 
of  baptism,  upon  a  mountain  of  Galilee.  It  was 
immediately  before  his  visible  and  personal  as- 
cension into  heaven.  It  was  this  last  act,  the 
consummation  of  his  work  as  Lawgiver  and 
King,  before  he  presumed  to  enter  on  his  reign. 
It  is  most  fully  set  forth  by  Matthew  28  :  19, 
SO.  All  power,  or  authority  in  heaven  and  on 
earth  "  is  given  unto  me  ;"  "  go  ye,  therefore, 
and  teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  thp  Son,  and  of  the  Holy 
Spirit,  teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you."  This  is  the 
law  of  Christian  baptism  ;  the  institution  and 
origin  of  it,  and  it  is  very  express.  Though,  if 
properly  rendered  according  to  the  original,  it 
would  read  all  authority,  instead  of  power,  and 
disciple,  instead  of  teach,  "all  nations,  bapti- 
zing them,"  &c.,  according  to  the  common  ver- 
sion of  this  law  of  baptism. 

Jesus  taught  the  Apostles,  first  to  teach  all 
nations,  then  to  baptize  them,  then  to  teach  them 


00  DISCUSSION      ON 

all  his  observances.  We  generally  regard  this 
as  referring  to  the  nations  to  be  taught,  before 
and  after  baptism,  but  in  the  original,  this  diffi- 
culty does  not  occur.  There  are  two  words  of 
very  different  meaning  in  the  same  verse,  trans- 
lated by  one  and  the  same  word,  teach.  These 
are,  first,  the  Greek  w^ord  matheteuo,  properly 
rendered  disciple,  and  secondly,  the  Greek  word 
didasko,  p'roperly  rendered,  teach,  They  are 
quite  different  w^ords.  They  are  not  composed 
of  the  same  characters,  nor  do  they  possess  the 
same  sounds.  They  are  different  in  sense,  al- 
though both  mean  to  impart  instruction.  But 
it  is  a  different  kind  of  instrudion.  The  first 
implies  that  instruction  necessary  to  make  a  dis- 
ciple. The  second  imparts  that  kind  of  instruc- 
tion afterwards  given  to  one  w^ho  has  become  a 
disciple,  w^ith  regard  to  his  duties.  The  first 
represents  the  person,  character,  and  claims  of 
the  teacher,  and  necessity  of  becoming  his  schol- 
ar, or  pupil.  The  second,  represents  the  duties 
and  obligations  of  the  pupil,  or  scholar,  to  his 
teacher.  The  first,  intimates  the  simple  preach- 
ing of  the  gospel,  as  the  Evangelist  Mark  inter- 
prets it,  Chap.  16:  16.  His  version  of  the 
whole  commission  is,  "  Go  ye  into  all  the  world 
and  preach  the  gospel,  [good  news]  t©  every 
creature,  he  that  believeth  and  is  baptized,  shall 
be  saved,  he  that  believeth  not,  shall  be 
damned." 

Now  let  us  examine  for  a  moment,  what  was 
one  of  the  grand  objects  of  John's  ministry. 


TRINE      IMMERSION.  59 

John  1 :  19—31.  "  And  this  is  the  record  of 
John,  when  the  Jews  sent  Priests  and  Levites, 
to  ask  him,  who  art  thou,  he  confessed,  I  am 
not  the  Christ."  I  am  only  occupying  the  po- 
sition of  the  "  voice  of  one  crying  in  the  wilder- 
ness, make  straight  the  way  of  the  Lord."  And 
they  asktd  him,  "  why  baptizest  thou,  if  thou 
be  not  that  Christ?  John  answered,  I  baptize 
wdth  water,  but  there  stands  one  among  you, 
who,  coming  after  me,  is  preferred  before  me." 
*'  That  he  should  be  made  manifest  to  Israel, 
therefore  am  I  come,  baptizing  with  water;  for 
God  sent  me  to  baptize  with  water,"  verse  33,» 
Thus  we  learn  from  the  above  passage,  without 
referring  to  Matthew  and  Luke,  that  John's 
ministry  was  to  prepare  a  people  for  the  recog- 
nition and  reception  of  the  Lord.  And  by  John 
baptizing,  Christ  should  be  made  manifest,  that 
he  was  the  one  spoken  of  in  the  law,  and  the 
prophets.  Iri  preparing  a  people  for  the  Lord, 
he  did  not  propose  to  build  a  church  within  a 
church,  or  build  a  new  one  ;  but  simply  by  faith, 
repentance,  and  baptism  or  immersion,  to  be- 
come the  nucleus  of  the  new  institution,  which 
w^as  preparing  from  the  beginning  of  John's  min- 
istry, until  the  day  of  Pentecost,  when  the  reiga 
of  Christ  commenced,  as  King,  when  all  the 
types  and  shadows  are  swallowed  up  in  the  An- 
titype. 

That  Jesus  was  born  to  be  a  King,  and  as  he 
said,  "to  this  end  he  was  born,"  will  not  be  de- 
nied by  any.     But  he  was  also  born  to  be  a 


60  DISCUSSION      ON 

Prophet,  and  a  Priest.  For  Moses  said,  "  the 
Lord  your  God,  will  raise  up  from  among  you,  a 
Prophet  like  unto  me."  But  all  this  does  not 
argue  that  he  was  acting  in  the  capacity  of  a 
prophet,  priest,  or  king,  while  in  the  manger, 
nor  during  his  life  of  thirty  years,  up  to  his  bap- 
tism. We  see  him  enter  on  his  prophetic  office 
directly  after  his  baptism.  He  entered  on  his 
priestly  office,  after  he  was  crucified,  after  hav- 
ing offered  himself  as  the  sacrifice  for  the  sins  of 
the  whole  world.  Then  he  could  enter  the  ho- 
liest of  all  heaven,  and  he  did  enter  for  us  all. 
And  he  entered  his  Kingly  office,  after  he  tri- 
umphed over  death  and  the  grave,  and  entered 
heaven,  and  was  there  crowned  King,  thence- 
forth occupying  the  positions  of  Prophet,  Priest, 
and  King  :  notwithstanding,  you  believe  that  he 
possessed  as  much  kingly  power  before,  as  he 
did  after  his  resurrection  :  because  he  worked 
miracles,  such  extraordinary  ones,  such  as  caused 
Nicodemus  to  acknowledge  that  he  was  a  teach- 
er come  from  God  ;  not  that  he  was  a  King. 
Those  works  of  the  power  of  God,  did  not 
any  more  prove  Kingly  authority,  than  did  the 
works  of  the  prophets  or  Apostles,  who  wrought 
miracles,  prove  them  to  be  kings. 

But,  say  you,  when  Christ  was  asked  if  he 
was  a  King,  he  says  "  to  this  end  was  I  born." 
No  one  who  has  ever  studied  the  Bible,  I  hope, 
will  deny  that.  But  certainly,  no  one  will  at- 
tempt to  argue  from  this  fact,  that  he  w^as  exer- 
cising Kingly  authority  or  power,  while  laying 


TRINE       IMMERSION.  61 

in  the  manger,  or  during  the  thirty  years  before 
he  was  manifested  by  his  baptism  in  Jordan.  If 
then,  it  is  admitted,  that  he  did  not  exercise  any 
Kingly  power  or  authority,  during  the  thirty 
years  before  he  entered  on  his  prophetic  minis- 
try, why  should  we  take  up  the  idea,  that  he 
was  really  exercising  Kingly  authority  before 
the  great  day  of  Pentecost,  when  indeed  this  is 
the  first  time  he  was  announced  as  the  anointed 
One,  the  Christ. 

Where  do  we  see  that  he  ever  exercised  King- 
ly power,  while  here  on  earth  ?  or  where  he 
ever  made  such  claims  ?— unless  you  refer  to  the 
confession  of  the  thief,  who  wished  to  be  remem- 
bered, when  he  entered  his  kingdom;  or  unless  we 
take  for  granted  that  the  power  of  working  mira- 
cles, proves  that  he  was  the  Son  of  God,  and  be- 
cause he  acknowledged,  and  denied  not,  that  he 
was  King,  or  as  given  in  his  own  words"  to  this 
end,"  says  he,  "  was  I  born." 

To  illustrate,  that  Jesus  was  born  King,  and 
at  the  same  time  did  not  exercise  Kingly  author- 
ity until  the  proper  time,  when  he  would  be  sea- 
ted on  his  Father's  Throne  in  his  kingdom,  may 
be  clearly  seen  by  the  following  allegory,  accor- 
ding to  the  laws  of  kingdoms  and  empires. 
Many  are  born  heirs  to  the  crown,  because  they 
are  the  first  born.  And  while  the  first  born  are 
always  born  to  that  end,  according  to  law,  yet 
they  frequently  live  to  an  old  age,  before  they 
occupy  the  throne  ;  and  then,  not  until  all  things 
are  prepared  according  to  the  laws  that  govern 


62  DISCUSSION       ON 

these  crowns.  Thus  Jesus  was  born  King,  but 
he  did  not  occupy  the  throne,  until  he  had  ac- 
complished all  things  his  Father  had  sent  him  to 
do;  and  not  until  all  things  written  concerning 
him  in  the  Law  of  Moses,  and  the  Prophets,  and 
the  Psalms,  were  fulfilled  in  him. 

The  Apostle  Paul  refers  to  these  views  when 
he  says,  that  a  testament  or  will  is  of  no  force 
till  after  the  death  of  the  testator.  Heb.  9:  16, 
17.  Thus  we  may  say,  with  the  truth  on  Our 
side,  that  during  John's  ministry,  and  during 
the  personal  ministry  of  Jesus,  with  his  twelve 
disciples,  whom  he  w^as  preparing  to  become  his 
Apostles,  to  make  known  his  last  will  and  testa- 
ment, to  all  the  world,  and  bring  them  under  his 
government,  preparing  a  people  for  his  reign, 
after  his  death,  resurrection,  and  ascension  into 
heaven. 

Your  comparison  is  not  suitable,  in  the  illus- 
tration of  this  case.  You  represent  a  man  send- 
ing his  agent  to  purchase  a  farm,  and  after  he 
has  made  the  purchase,  the  mjan  comes  himself, 
and  commences  improvement.  Then  you  con- 
clude, that  it  was  as  much  his  farm  before,  as  it 
was  after  he  came  himself.  This  we  will  freely 
admit,  if  we  take  your  position  ;  but  that  posi- 
tion is  not  applicable  here,  where  it  is  emphatic- 
ally asserted,  that  he  came  to  prepare  the  way. 
So  it  seems  rather  to  favor  the  following  illus- 
tration : 

A  man  desiring  to  purchase  a  farm,  sent  bis 
agent  to  enter  into  preliminary  arrangements 


TRINE       IMMERSION.  63 

with  the  owner,  for  the  purchase  of  it,  and  after 
all  arrangements  were  completed,  he  came  him- 
self, and  closed  the  contract.  Thus  we  see  the 
farm  was  not  his,  until  he  came  and  closed  the 
contract,  which  was  all  well  arranged  by  his 
agents. 

Hence,  we  see,  that  all  that  was  accomplished 
by  John,  and  during  the  personal  ministry  of 
Jesus,  as  a  Teacher  or  Prophet  come  from  God, 
according  to  the  language  of  Moses,  and  Nico- 
demus,  was  to  make  arrangements  for  the 
ushering  in  of  the  kingdom,  which  his  seventy 
disciples  were  sent  out,  not  long  before  Jesus' 
death,  to  preach  "was  nigh  at  hand:"  and  as 
one  of  the  evangelists  has  it,  "is  nigh,  or  near 
you."  Not  that  it  is  already  here,  but  is  at 
hand,  or  close,  approaching.  This  corresponds 
with  the  language  of  the  Savior,  not  long  before 
his  death,  "  On  this  rock  will  I  build  ray  church," 
Not,  I  have  built  my  church.  Matt.  16.  Or, 
in  other  words,  he  was  preparing  the  way  of  the 
Lord,  to  make  his  paths  straight,  to  introduce 
him. 

And  when  the  Messiah  was  made  manifest, 
he  chose  his  twelve  disciples,  and  they  continued 
in  the  work  of  arrangement,  commenced  by  John, 
the  agent,  and  the  twelve,  who  succeeded  him, 
until  all  things  were  completed,  according  to  the 
Law  and  the  Prophets.  The  Lord,  after  occu- 
pying the  position  of  Prophet  to  Israel,  accord- 
ing to  the  words  of  Moses,  now  takes  possession 
of  all  the  domain,  which  is  all  the  world,  which 


64  DISCUSSION      ON 

constitutes  his  territory.  Then  he  commands 
his  ministers,  plenipotentiaries,  and  says,  all  au- 
thority "  in  heaven  and  on  earth,  is  given  to  me. 
Go  ye,  therefore,  and  preach  the  gospel,"  or, 
make  known  my  proclamation  "  to  every  crea- 
ture," and  "  he  that  believes  and  is  immersed," 
or,  obeys  my  laws  of  naturalization,  "shall  be 
saved,"  or  pardoned — "  whosoever  does  not  be- 
lieve, shall    be   condemned."     Mark,    16:     16. 

Your  allegory  concerning  the  thirteen  Colo- 
nies of  the  present  United  States,  is  equally 
unfavorable  to  the  position  you  take,  as  it  fully 
establishes  mine,  but  it  certainly  does  not  yours. 
You  say,  the  Thirteen  Colonies  were  oppressed 
by  Great  Britain,  and  that  they  then  declared 
and  conquered  their  independence,  and  continued 
to  increase  in  greatness  until  we  are  a  great  na- 
tion. Now,  the  question  arises,  at  what  time 
did  we  beer  rip  an  independent  nation?  Was  it 
at  the  first  aiinouncement  of  our  independence? 
or  was  it  some  years  afterwards?  It  was  after 
four  years'  hard  fighting  with  the  enemy,  or  op- 
pressors, and  conquering  or  overcoming,  and  tri- 
umphing over  them.  Then,  and  not  till  then, 
did  the  Thirteen  Colonies  acquire  the  character 
of  a  nation  going  on  to  greatness.  Not  without 
four  years'  arrangement,  and  hard  fighting. 

Thus  Christ  was  grappling  and  battling  with 
his  enemies  for  three  years,  first  with  the  devil, 
and  then  with  the  world,  during  his  personal 
ministry,  but  as  he  only  used  the  Sword  of  the 
Spirit,  the  word  of  Eternal  Truth,  in  all  his 


TRINE       IMMERSION.  65 

battling  with  the  world,  he  was  overcome  phys- 
ically, and  was  put  to  death.  But  as  his  spir- 
itual power  overcame  all  the  effects  of  their 
physical  power,  he  triumphed  over  death  and 
the  grave,  and  thus  conquered  an  independence, 
if  I  am  permitted  to  use  the  expression,  which, 
after  he  rose  from  the  dead,  caused  him  to  ex- 
claim to  his  Apostles,  "  All  authority  in  heaven 
and  on  earth,  is  given  unto  me;  go  ye,  there- 
fore, and  preach  the  gospel."  Now  make 
known  a  crucifierl,  risen,  and  ascended  Savior, 
&c.,  &c.,  Mark  16  :  16.  Now,  if  Jesus  Christ 
possessed  this  power  before — I  do  not  pretend 
to  say  he  did,  or  did  not,  as  he  never  made  the 
assertion  before  his  resurrection, — I  take  it  for 
granted,  that  there  was  no  need  for  its  being 
known  before  the  appointed  time,  which  was 
after  his  resurrection.  Up  to  that  time,  all  ar- 
rangements were  made  for  the  territory  of  his 
possession,  which  he  would  occupy  when  seated 
on  his  throne.  And  as  his  kingdom  shoukl  ex- 
tend to  the  ends  of  the  earth,  whereas  the  gra- 
cious government  of  God,  up  to  the  day  of 
Pentecost,  only  extended  over  one  nation,  the 
.Jews,  it  was  highly  necessary,  or  important, 
that  all  the  arrangement^  should  be  made,  for 
the  bringing  in  of  all  the  nations  of  the  earth, 
under  one  government  and  one  Head.  HencCj 
the  Savior  did  not  command  his  disciples  to 
preach  the  gospel  to  every  creature  until  after 
his  resurrection,  but  had  confined  all  his  instruc- 
tions to  the  backsliding  Jews,  to  whom  the  gos- 
5 


66  DISCUS  S-I  ON      OK 

pel  of  the  kingdortt  of  heaven  was  to-  be  pfeached 
first.  For,  according  to  prophecy,  the  law  was 
to  go  forth  from  Zion,  or  church,  and  the  word 
of  the  Lord  or  gospel,  from  Jerusalem,  isa.  2: 
8.  Jesus,  in  the  last  words  which  he  uttered, 
or  spoke  to  his  disciples,  just  before  he  ascended 
to  heaven,  says,  "after  that  the  Holy  Spirit  is 
come  upon  you,  ye  shall  be  witnesses  unto  me," 
or,  in  other  words,  preach  my  gospel  in  Jerusa- 
lem, in  Judea,  Samaria,  and  unto  the  uttermost 
parts  of  the  earth.  Acts,  1 :  8.  And  again, 
"  Repentance,  and  remission  of  sins  shall  be 
preached  in  his  name,  among  ail  nations^  begin- 
ning at  Jerusalem."  Luke,  24  :  47.  Now,  it  is 
very  clear  to  my  mind,  from  the  testimony  of 
(he  prophet  Isaiah,  that  he  referred  to  the  Ume 
when,  and  where,  it  should  be  first  preached. 
Jerusalem  was  the  place  where,  and  after  the 
Holy  Spirit  came  upon  them,  was  the  time  when 
the  law  was  to  go  forth  from  Zion,  for  the  gov- 
ernment of  his  people  ;  and  these  views  which 
were  expressed  by  the  prophet,  are  fully  sus- 
tained by  the  testimony  of  Luke,  as  quoted 
above. 

Now,  the  question  arises,  if  the  gospel  of 
Christ,  to  which  PauJ  the  Apostle  alludes  in  the 
epistle  to  the  Galatians,  3rd  chapter,  which  he 
says  is  the  power  of  God  unto  salvation  to  all 
that  believe,  was  preached  by  John,  or  Jesus, 
with  his  disciples,  during  his  personal  ministry, 
and  thus,  the  kingdom  set  up  and  established, 
then  the  prophecy  of  Isaiah  must  fall  to  the 


TRINE      IMMERSION.  67 

ground  ;  and  the  confirmation  of  Luke  is  equally 
untrue,  as  John  commenced  his  preaching  in  the 
wilderness  of  Judea,  Mark,  1:  4,  and  Jesus 
commenced  preaching  or  teaching  in  Galilee, 
Mark,  1:  14.  Thus  we  see  that  neither  John, 
the  Savior,  nor  his  twelve  disciples  commenced 
preaching  at  Jerusalem.  But  after  the  resur- 
rection and  ascension  of  Christ,  and  the  descent 
of  the  Holy  Spirit,  Jesus  Christ  did  commence 
preaching  throug^h  his  disciples,  by  his  Holy 
Spirit,  a  crucified,  buried,  risen,  and  ascended 
Savior;  which  constitutes  the  gospel  which 
Paul  asserts  is  the  power  of  God,  and  which, 
he  said  to  the  Corinthian^,  that  he  pretended  (o 
know,  or  "  preach  nothing  among-^  them,  but 
Christ  and  him  crucified,"  risen,  &c.  This  i? 
what  constituted  the  gospel  fnith,  in  the  estima- 
tion of  the  Apostles.  This  was  the  burden  of 
their  labors;  and  it  was  the  belief  in  a  crucified, 
risen,  and  ascended  Savior,  and  repentance 
toward  God,  and  htmible  immersion  into  the 
name  of  the  Lord  Jesus  Christ,  which  gave  so 
much  joy  and  consolation  to  the  primitive  dis- 
ciples of  the  Lord.  An<l  this  joyful  news  never 
w^as  preached  until  the  'lay  of  Pentecost.  For 
it  could  be  preached  neither  by  John  the  haf- 
binger,  Jesus,  nor  his  disciples,  without  making 
them  guilty  of  falsehood.  And  we  certaiflly 
do  not  suppose  they  would  have  attempted  to 
preach  and  testify  to  what  had  not  yet  trans- 
pired, namely,  the  death,  resurrection,  and  as- 
cension of  the  Lord  Jesus  Christ,  which  Paul 


68  DISCUSSION      ON 

says  he  preached  -  as  being  the  power  of  God. 
And  he  farther  says,  "  if  Christ  be  not  risen," 
your  faith,  and  my  preaching  are  vain,  and  that 
if  any  man,  or  even  an  angel  from  heaven  shall 
announce  any  other  doctrine  or  gospel,  let  him 
be  accursed.  So  I  must  conclude  that  the 
Apostle  Paul,  and  my  respected  friend  Moo- 
maw  would  again  join  issue  on  this,  as  well  as 
Christian  immersion ;  notwithstanding,  you 
thought,  as  expressed  in  your  last,  that  you  and 
Paul  would  come  much  nearer  agreeing,  than 
you  and  Doct.  Jackson,  on  the  subject  of  im- 
mersion, as  connected  with  the  one  body  or 
church,  the  one  Spirit — the  heart  and  life  of  the 
body — the  one  hope,  inspiring  us  with  the  one 
and  same  desire  and  expectation  to  be  like 
Christ,  and  see  him  as  he  is,  1  John,  3:  2,  3 : 
one  Lord,  who  rules  and  governs  all  :  one  faith, 
to  bring  us  to  the  body  of  Christ :  one  immer- 
sion, to  bring  us  into  Christ,  the  door  :  one  God 
and  Father  of  all,  who  is  above  all,  through  all, 
and  in  us  all.  Eph.  4:  5,  6.  "  As  many  of  you 
as  have  been  immersed  into  Christ,"  the  door, 
''have  put  on,"  or  entered  the  door  "into  the 
sheepfold,"  or  church.  Gal.  3rd  chapter. 
"  God  the  Father  of  all,  who  is  above  all,  and 
through  all,  and  in  us  all."  That  is,  he  is  the 
consummation  of  all  things,  as  the  kingdom  ul- 
timately, "  shall  be  delivered  to  the  Father," 
and  all  become  subject  to  the  Father,  that  he- 
may  be  all  and  in  all.  1  Cor.  15th  Chapter. 
In  the  same  way,  "  God  created  all  things  at 


TRINE      IMMERSION.  69 

the  beginning,"  by  Jesus  Christ,  and  for  him. 
Yet  he,  the  Father,  "  is  all  and  in  all."  Heb, 
1:3. 

I  arrive,  therefore,  at  the  following  conclu- 
sion, that  the  one  baptism,  immersion,  is  into 
Christ,  as  the  door,  (for,  says  he,  "  I  am  the 
door,")  the  ordinance  by  which  we  are  natural- 
ized, or  initiated  into  the  kingdom,  through  the 
door,  Christ  Jesus ;  for  there  is  no  other  way. 
For  Christ  says,  "  I  am  the  door  ;"  and  there 
cannot  be  more  than  one  door  into  the  church, 
and  that  is  Christ  Jesus;  and  baptism  is  the 
means  by  which  we  are  brought  into  the  door, 
to  enter  into  Christ's  kingdom.  Thus  I  think, 
brother  Paul  and  myself  still  agree  on  the  sub- 
ject of  the  one  immersion  ;  and  as  Christ  is  the 
door,  and  we  are  "  baptized  into,"  or  upon  Je- 
sus Christ,  by  the  command  "  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Spirit,"  we  are 
im.raersed  into  Christ,  "  the  door."  Gal.  ord 
Chapter, 

Again,  says  Paul  the  Apostle,  "  know  ye  not 
that  as  many  of  us  as  were  baptized  into  Jesus 
Christ,  were  baptized  into  his  death?"  Rom,  6  : 
3.  Paul  does  not  say,  as  many  of  you  as  were 
baptized  into  the  name  of  the  Father,  Son,  ^c, 
were  immersed  into  the  death  of  three  divine 
names.  "  Therefore,  we  are  buried  w^ith  him 
by  immersion,  into  death,"  or  his  death,  "  that 
as  Christ  was  raised  up  from  the  dead  by  the  glory 
of  the  Father,  even  so  we  also  should  walk  in 
newness  of  life."  Rom.  6 :  4,  also  read  5,  6,  7, 


70  DISCUSSION       ON 

and  the  sense  of  the  passage  is  fully  explained. 
Again,  the  Apostle  says,  "  Buried  with  him 
by,  or  in  immersion,  wherein  also  ye  are  risen 
with  him,  through  the  faith  of  the  operation  of 
God,  who  has  raised  hira,  Christ,  from  the 
dead."  Col.  2  :  12. 

These  passages  clearly  show,  that  as  Christ 
died,  and  rose  from  the  dead,  to  enjoy  the  glory 
of  the  Father  in  heaven,  so  we,  by  faith,  die  to 
sin,  and  are  buried  with  Christ  by  immersion, 
as  he  was  buried  in  the  grave.  So  we  are  to 
rise  from  the  watery  grave,  to  an  entirely  new, 
or  spiritual  life.  And  this  whole  matter  sets 
forth  the  death,  burial,  and  resurrection  of 
Christ,  and  his  entering  into  his  glory  with  the 
Father.  So  that  I  am  still  of  the  belief,  that 
the  one  baptism  of  Paul,  is  the  one  immersion 
which  was  practiced  by  the  Apostles  from  the 
time  they  commenced  preaching  a  crucified, 
risen,  and  ascended  Savior,  from  the  day  of 
Pentecost.  Because,  every  allusion  to  it,  in  the 
Acts  of  the  Apostles,  and  Epistolary  writings, 
justifies  me  in  these  conclusions,  at  least,  until 
I  shall  be  able  to  see  some  testimony,  of  which 
I  am  yet  in  the  dark,  or  have  not  in  my  posses- 
sion. As  to  arguments,  they  are  not  lacking, 
as  you  have  used  arguments  as  strong  and  in- 
genious as  can  possibly  be  offered  by  any  man, 
or  community  of  men,  who  occupy  your  stand- 
point. Argument,  without  satisfactory  evi- 
dence, does  not  convict  or  convince  me,  as  read- 
ily as  it  may  have  done  the  lady  you  referred 


TRINE      IMMERSION.  71 

to  in  your  last,  and  as  you  know,  even  my  dear 
wife,  wliose  views  have  been  changed,  and  who 
is  now  a  member  of  your  church.  But  as  cir- 
cumstances alter  cases,  I  must  conclude  that 
they  were  not  as  deeply  rooted  and  grounded 
in  what  I  believe  to  be  the  truth,  as  I  am. 
Therefore,  it  did  not  require  the  amount  of  evi- 
dence to  convince  them,  that  it  will  to  convince 
me.  And  as  to  act,  in  matters  of  religion,  with- 
out thorough  conviction,  is  what  I  could  never 
do.  Notwithstanding,  I  admire  nearly  every 
thing  taught  and  practiced  by  your  church,  as 
well  as  the  modesty  and  manners  of  its  mem- 
bers; and  so  far  as  is  consistent  with  myself, 
and  with  the  position  which  I  occupy,  I  will 
battle  as  laboriously  for  the  principles  of  your 
church,  on  all  occasions  where  the  principles 
and  doctrines  thereof  are  assailed,  as  I  would, 
or  could  do,  if  I  were  a  member  of  your  body. 
When  I  speak  of  battling,  I  mean,  of  course, 
"With  the  sword  of  the  Spirit,  the  Word  of 
God."  Nor  do  i  even  speak  of  the  distinctive 
differences  between  us,  unless  it  is  with  your 
brethren  or  mine,  for  fear  of  doing  an  injury  to 
the  cause  of  truth,  because  I  know  there  are 
very  few  who  have  not  made  truth  their  study, 
who  can  properly  appreciate  these  distinctive 
differences,  and  therefore  would  be  ready  to  ex- 
aggerate and  magnify  them,  so  as  to  do  much  in- 
jury and  no  good. 

Please  accept  these  remarks  with  tfee  apology, 
that  I  have  heen  called  off  so  frequently,  and 


72  DISCUSSION      ON 

been  so  much  interrupted,  that  both  my  writing 
and  style  are  not  as  satisfactory  as  I  could  de- 
sire them  to  be.  I  submit  it,  however,  to  your 
friendly  consideration,  and  await  your  reply, 

I  remain  your  friend  and  brother  in  the  one 
good  hope  of  a  blessed  immortality. 

J.  J.  Jackson. 


P.  S.  Dear  Sir  : — I  would  be  much  pleased 
if  it  were  possible  for  you  and  me  to  meet  at 
some  friend's  house,  or  at  my  own,  or  any  where 
else,  to  discuss  these  distinctive  differences  be- 
tween us.  Verily,  I  think  it  would  be  more  profi- 
table, more  speedy,  and  less  laborious;,  as  writing 
over  three  or  four  sheetsof  foolscap, and  then  cop- 
yingit,  and  being  interrupted  by  calls :  and  in  addi- 
tion to  all  this,  to  endure  the  heat,  and  encounter 
the  flies,  makes  it  exceedingly  disagreeable.  I 
would  propose  to  await  some  opportunity,  when 
you  come  down,  to  resume  our  discussion ;  but 
I  leave  it  for  your  consideration,  wishing  to  con- 
sult your  views  and  convenience,  as  well  as  my 
own.  Otherwise,  I  propose  shorter  articles. 
One  or  two  sheets  of  foolscap,  I  think,  would 
be  enough.     What  think  you?  J.  J.  J. 


TRINE      IMMERSION.  73 

[third  communication,] 

Botetourt  Co.,  Va.,  July  ZOtJi,  1866. 

Dr.  J.  J.  Jackson, 

Respected  Friend  : — Your  communication 
dated  June  11th  was  duly  received,  and  really  I 
was  somewhat  startled,  when  I  beheld  its  volu- 
minous dimensions,  but  upon  reading  it,  my  alarm 
was  somewhat  dissipated.  Yet  when  I  read  your 
note  at  the  conclusion  of  your  article,  I  was 
somewhat  surprised,  that  you  should  complain 
of  disadvantages,  and  propose  a  suspension  of 
the  discussion,  or  an  abridgement  of  our  articles, 
after  having  just  written  so  elaborately.  And 
especially  when,  as  it  appears  to  me,  such  a  large 
proportion  of  it  is  gratuitous,  and  irrelevant. 
But,  I  am  in  favor  of  shorter  articles,  and  if 
more  agreeable  to  you,  we  will  suspend  for  the 
present.  I  would  by  no  means  ur2;e  a  continu- 
ation, if  not  desirable  with  you.  But  while  the 
subject  is  before  us,  permit  me  to  review,  briefly, 
your  last  article,  and  oiler  such  testimony  as  is 
now  upon  my  mind,  in  support  of  my  positions; 
which  will  probably  close  my  argument  upon 
the  propositions  now  before  us ;  and  then,  after 
your  reply,  which  is  of  course  your  full  privi- 
lege, if  you  choose  to  exercise  it,  by  mutual  con- 
sent, we  will  close  the  discussion. 

First,  you  say,  ray  reasoning  on  the  ordinance 
and  mode  of  baptism  is  illogical,  and  adapted  to 
the  support  of  sectarianism,  &c.  I  use  the 
word  mode,  because  it  conveys  the  idea  of  ae- 


74  DISCUSSION      ON 

tion,  or  if  you  please  modus  aperandi;  and  con- 
veys the  same  idea  to  the  Englishman,  that  the 
latter  does  to  the  Latin.  Nor  does  it,  as  far  as  I 
can  see,  support  the  idea  of  sprinkling  or  pour- 
ing, in  one  case  more  than  the  other.  There 
must  be  an  action  in  every  thing  that  is  done, 
and  whether  the  action  is  proper  or  improfier, 
must  be  determined  by  the  circumstances  at 
tending  it,  as  in  every  thing  else,  so  aL>o  in  bap- 
tism. 

The  action  in  baptism  must  be  determined,  by 
the  circumstances,  as  they  occur  in  th*-  bible, 
and  the  word  itself,  and  this  word  (baptize)  as 
before  shown,  signifies  more  than  simple  immer- 
sion, expressing  action  and  effect.  Every  word 
expressive  of  action,  impresses  the  mind  with 
the  effect,  and  every  w^ord  expressive  of 
effect,  impresses  the  mind  with  the  action 
necessary  to  produce  it.  For  example,  we 
hear  that  our  neighbor  hanged  himself,  or  shot 
himself;  the  idea  associates  itself  in  the  mind 
at  once  that  the  effect  is  death  ;  and  if  my  fam- 
ily tell  me  that  they  have  washed  the  clothes, 
I  at  once  conclude  that  they  immersed  them  in 
water,  for  the  purpose  of  washing  them.  And 
again,  they  tell  me  that  they  have  colored  the 
cloth,  or  other  articles;  I  understand,  that  they 
immersed  them  in  the  tincture  necessary  for 
that  purpose.  Of  course,  the  action  at  once  as- 
sociates itself  in  the  mind.  Therefore,  when  I 
am  told  that  ray  friend  has  been  dedicated  to 
God  in  baptism,  there  is  no  difficulty  with  me 


TRINE      IMMERSION,  75 

about  the  action,  understanding  that  a  certain 
action  is  necessary  to  the  right  performance  of 
the  ordinance.  Thus,  as  you  well  remark  on 
page  5th.,  in  your  last  communication,  "  We 
see,"  say  you,  "  that  words  of  action,  and  words 
of  effect,  are  used  interchangeably  by  au- 
thors," &c.,  "  because  either  being  expressed, 
the  other  is  understood."  The  Greek  word 
baptizOf  then,  expresses  the  action  and  the  ef- 
fect of  the  ordinance,  by  which  we  are  intro- 
duced into  the  body  or  church  of  Christ.  But 
you  say  that  it  is  an  active  verb,  and  expresses 
action,  one  action  only.  On  this  point  you  take 
your  stand,  and  challenge  the  world  to  produce 
a  word  of  this  class  in  any  language,  which  im- 
plies action,  that  implies  more  than  one  action. 
You  certainly  make  this  challenge  prematurely. 
I  am  no  linguist,  but  we  need  not  go  far  to  dis- 
cover your  mistake  upon  this  point.  Examine 
Webster  one  moment,  and  he  will  certainly  sat- 
isfy you  upon  that  point.  Take  the  word  fight, 
mow,  harvest,  chop,  dig,  dip,  plow,  wash,  beat, 
&c.,  &c.,  all  these,  you  will  see,  belong  to  the 
same  class  of  words,  verbs  transitive,  and  all 
alike  expressive  of  action,  and  of  actions.  It  is 
certainly  needless  to  present  more  testimony,  to 
prove  that  your  theory  is  at  fault,  and  consequent- 
ly the  whole  system  goes  down  with  it.  We 
will,  however,  for  th-e  sake  of  strengthening  our 
position,  call  in  a  few  learned  gentlemen,  and 
hear   their   testimony    on    the    w^ord    haptizo^ 


76  DISCUSSION      ON 

by  whom  we  design  to  prove,  that  this  verb 

does  imply  a  repetition  of  the  action. 

.    Donnegan,    a    distinguished    lexicographer, 

popular  in  England  and  America,  thus  defines 

babtizo  :  "  to  immerse  repeatedly  into  a  liquid," 

&c. 

Bredtschneider  :  "  properly,  often  to  dip,  of- 
ten to  wash,"  &c. 

An  extract  from  the  Religious  Herald,  Dec. 
1st,  1859  :  "  Baptizo  :  to  immerse  repeatedly 
into  a  liquid,"  &c. 

"  Baptizo,  to  dip  repeatedly :  of  ships,  to 
sink  them,"  &c.  It  is  true,  that  many  of  the 
lexicographers,  in  defining  the  word,  omit 
speaking  of  the  frequency,  so  far  as  I  am  inform- 
ed. But  when  we  compare  what  is  said  upon 
the  subject,  we  are  bound  to  conclude,  that  it  is 
simply  an  omission,  I  have  conversed  with  a 
number  of  Irarned  gentlemen,  who  candidly  in- 
formed me  that  this  is  the  proper  definition,  to 
wit,  "  the  first  definilion  given  by  the  dictiona- 
ries. *'  Immersing  them,  again^  and  again^^ 
says  a  schollar  of  acknowledged  abilities.  An- 
other ripe  scholar,  fresh  from  one  of  the  best 
institutions  of  America,  says  that  we,  (the  breth- 
ren,) have  an  overwhelming  argument  for  our 
practice  of  trine  immersion,  in  the  termination 
of  the  word  izo^  all  Greek  verbs  having  that  ter- 
mination being  called  frequentatives,  because 
they  imply  a  frequency  of  action. 

Mr.  A  Campbell,  in  his  debate  with  N.  Rice, 
seems  deeply  to  feel  the  dilemma  into  which  this 


TRINE       IMMERSION.  77 

fact  brought  Lira.  He  says,  page  78,  (see  de- 
bate,) "  grammarians  and  critics  have  speculated 
on  the  termination  izo,  with  great  freedom. 
Some  make  it  the  symbol  of  frequent  action, 
and  call  those  verbs  so  ending,  frequentatives, 
&c.  "I,  says,  Mr.  Campbell,  have  a  new  the- 
ory of  my  own  upon  this  subject.  My  idea  is, 
that  the  word  originally  meant,  not  that  dipping 
should  be  performed  frequently,  but  that  it  in- 
dicated the  rapidity  with  which  the  action 
should  be  performed." 

This,  in  connection  with  the  testimony  of  the 
fathers  and  other  historians,  setting  forth  the 
practice  of  the  primitive  Christians,  and  even 
those  of  the  present  day,  who  have  the  com- 
mand in  their  native  language  (the  Greek 
church,)  is,  I  think,  a  host  of  evidence,  estab- 
lishing the  correctness  of  our  practice  upon  this 
subject.  If  you  please,  we  will  call  in  a  few  of 
these  witnesses : 

Dupin\  "In  the  first  three  centuries,  they 
plunged  those  three  times  whom  they  bap- 
tized." 

Basil:  "By  three  immersions  we  administer 
this  important  ceremony  of  baptism." 

Turtidlian  :  "  Christ  appointed  baptism  to  be 
administered,  not  in  the  name  of  one,  but  three. 
Father,  Son,  and  Holy  Ghost.  Therefore  we 
are  baptized,  not  once,  but  thrice,  into  every 
person,  at  the  mention  of  each  name." 

Here  note,  that  in  order  to  favor  single  im- 
mersion, the  form  of  words  was  changed,  and 


78  BISCUSSION       OJT 

the  doctrine  of  the- trinity  denied  by  the  Euno- 
rnians  in  the  fourth  century  ;  hence  the  introduc- 
tion of  single  immersion. 

Sir  Picaut :  "  Thrice  dipping,  this  church, 
(the  Greek,)  holds  to  be  as  necessary  to  the  form, 
as  water  to  the  matter,,  in  baptism." 

Publishers  note  to  the  above  :  *'  Trine  immer- 
sion, or  immersing  three  times,  once  in  the  names 
of  each  of  the  Divine  Persons,  was  in  use  in  the 
beginning  of  the  third  century,  it  was  practiced 
in  England  till  the  sixteenth  century,  and  is  still 
rigidly  observed  in  the  Eastern  chuiches." 

Chambers^  Cyclopedia  :  London,  1786  :  "■  A 
triple  immersijon  was  first  used,  and  continued 
for  a  long  lime.  This  was  to  signify,  either  the 
three  days^^our  Savior  lay  in  the  grave,  or  the 
persons  m  the  Trinity.  But  this  was  afterward 
laid  aside,  ?)<?cot/.se  the  Arinns  used  it.  It  was 
thought  proper  to  plunge  but  once." 

Sfephen,  Papia  II.,  "In  the  name  of  the  Fa- 
ther, I  (Tip  you,  in  the  name  of  the  Son,  I  dip 
you,  and  of  the  Holy  Ghost,  1  dip  you." 

Chiysostom,  Vol.  II.,  page  445  :  "  The  bap- 
tismal rite  rs  thus  described  by  this  father:  he- 
fore  the  candidate  was  liaptized,  they  made  the 
fo-llowinij  confession  :  I  renounce  thee,  Satan,  and 
all  thy  pomp,  and  thy  worship,  and  am  joined 
to  thee,  oh  Christ !  To  which  they  were  or- 
dered to  subjoin :  I  believe  in  the  resurrection 
of  the  dead.  After  which  they  were  immersed 
three  limes  in  the  flood." 

The  mode  of  baptism  of  the  Church  of  Milan, 


TRINE       IMMERSION.  79 

fn  the  twelfth  gentury,  aecording  to  Robinson's 
History  of  Baptism :  "  The  Cardinal  says :  I 
baptize  thee,  dipping. him  in  the  name  of  the  Fa- 
ther, and  dipping-  him  a  second  tin>e  in  the  name 
of  the  Son,  and  dipping  him  a  third  time,  in  the 
name  of  the  Holy  Ghost.  This  church  has 
never  taken  the  benefit  of  fhepope^s  indulgence, 
but  continues  trine  immersion  to  this  day.'* 

We  have,  farther,  the  testimony  of  Basil,  in 
360:  of  Ambrose,  in  374:  Tertullian,  Justin 
Martyr,  in  140  :  Reeves,  Peter  King  and  others, 
proving,  that  as  far  back  as  history  can  take  us, 
trine  i-mmersion  was  the  prHCtice  of  the  faithful. 
But  I  will  close  this  class  of  witnesses,  with  an 
admission  from  Mr.  A.  Campbell^in  bis  debate 
with  N.  L.  Rice,  (see  debate,  page  248.)  He 
says:  '*-The  gentleman  tells  you  of  the  trir>e 
immersion  of  Tertullian,  and  of  their  baptizing 
persons,  not  only  once  in  each  of  the  names  of 
the  Divinity,  but  also,  undressed.  And  w'hat 
have  we  to  do  with  these  exeentricities?  it  only 
makes  the  argument  stronger ;  for  if  they  thus 
submitted  to  three  immersions  instead  of  one, 
how  strong  their  faith  in  immersion  I  The  gos- 
pel commands  one  immersion,  but  it  seems  they 
got  three."  I  would  say  in  tbis  connection,  in 
the  language  of  Chrysostom,  that  "  Our  Savior, 
in  the  commission,  gave  us  one  baptism,  and 
three  immersions.*' 

T,  therefore,  remain  of  the  opinion,  that  there 
is  more  implied  in  baptism  than  simple  immersion. 
That  it  not  only  requires  a  repetition  of  the  ac- 


BO  DISCUSSION      ON 

tion,  but  that  it  also  signifies  the  effect.  Nei- 
ther do  I  admit  that  I  attach  undue  importance 
to  it,  or  that  I  attribute  to  it  what  properly  be- 
longs to  faith  or  repentance.  I  do  not  believe, 
as  you  intimate,  that  the  act  of  baptism  clean- 
ses us  from  sin.  Neither  do  I  beleive  that  faith 
or  repentance,  accomplishes  this  important 
work.  But  I  believe  that  when  we  exercise  the 
one  faith  in  the  Father,  and  in  the  Son,  and  in 
the  Holy  Ghost,  and  baptism  rightly  performed 
in  these  names,  there  the  blood  of  Christ  will  be 
applied,"  which  cleanses  from  all  sin.'^  Yet 
it  is  attributed  to  baptism,  because  this  is  the  act 
that  secures  the  promise.  This  agrees  with 
what  you  say,  that,  "  upon  heartfelt  faith,  and 
Godly  repentance,  it  (baptism)  effects  the  for- 
giveness of  sins."  Surely  you  are  getting  upon 
my  premises,  the  action,  to  immerse  ;  the  effect, 
to  cleans. 

I  am  frank  to  admit  that  immersion,  without 
its  prerequisites,  produces  no  effect  other  than 
wettihg  or  washing  the  body,  and  therefore  is 
not  baptism  in  the  new  testament  sense.  Doubt- 
less, the  washing  or  dipping  of  Naaman,  to  him 
was  precisely,  in  a  literal  sense,  what  baptism  is 
to  the  Christian  spiritually.  He  dipping  himself 
seven  times  in  the  Jordan,  in  obedience  to  the 
instruction  of  the  Prophet  of  the  Lord,  secured 
to  himself  the  promise  of  restoration  to  health. 
As  in  the  case  of  the  penitent  beleiver,  w^ho  is 
baptized  according  to  the  command  of  Christ, 
into  the  name  of  the  Father,  and  into  the  name 


TRINE      IMMERSION.  81 

of  the  Son,  and  into  the  name  of  the  Holy 
Ghost,  secures  to  him  the  pardon  of  his  sins.  I 
cannot  admit  that  immersion  and  baptism  are 
the  same  in  every  respect ;  and  still  maintain 
that  baptism  implies  more  than  immersion,  and 
that  this,  in  connection  with  other  words  in  the 
original  Greek,  cannot  be  fully  expressed  by 
any  word  in  the  English  language;  as  tacitly 
admitted  by  the  American  Bible  Union  in  the 
rules  laid  down  for  the  government  of  that 
Board,     The  following  are  the  rules: 

"  The  exact  meaning  of  the  inspired  text,  as 
that  text  expressed  it  to  those  who  understood 
the  original  Scriptures,  at  the  time  they  were 
first  written,  must  be  given  in  corresponding 
words  and  phrases,  so  far  as  they  can  he  found 
in  the  English  language,  w^ith  the  least  possi- 
ble obscurity  and  indenniteness."  Thank  the 
Lord,  that  the  original  sense  of  the  word  has 
been  preserved  to  us,  so  far  as  it  has.  You  tell 
me  that  your  information  is,  that  twenty-seven 
out  of  thirty-seven  of  the  languages  into  which 
the  Scriptures  have  been  rendered,  have  the 
word  Baptizo,  translated  instead  of  transferred. 
My  information  is  different.  I  am  told  by  a 
gentleman  who  understands  a  number  of  the  lan- 
guages, that  the  word  has  never  been  translated 
into  any  of  the  languages  into  which  the  Scrip- 
tures have  been  rendered.  The  contest  now 
lies  between  him  and  yourself.  And  ev  ^n  if  your 
version  be  the  correct  one,  may  we  not  reason- 
ably conclude  that  the  leading  object  with  the 
6 


82  DISCUSSION      ON 

translators,  was  to  obscure  the  idea  intended  by 
the  Divine  Author,  and  introduce  something 
more  agreeable  to  their  own  peculiar  notions  or 
designs  ? 

To  return  again  to  the  case  of  Naaraan  :  you 
tell  me  that  his  washing  seven  times,  implies 
the  same  that  washing  or  immersion  does  now. 
Do  you  not  perceive,  that  washing  is  another  of 
those  transitive  verbs  that  generally  imply  a  re- 
petition of  the  action,  and  that  it  is  also  used 
interchangeably  with  dip?  Naaman  was  com- 
manded to  wash  seven  times,  and  he  obeyed  by 
dipping  himself  in  the  Jordan,  and  his  leprosy 
was  healed. 

Again  :  you  refer  me  to  Ananias,  &c.:  compar- 
ing this  case  with  that  of  Paul,  and  Silas,  and  C'or- 
nelius ;  saying,  "  that  the  difference  in  effect 
was  not  in  the  action,  that  they  were  not  equal- 
ly immersed,"  or  what  was  expressed  by  the 
word  baptism;  admitting  at  the  same  time  that 
the  effect  upon  the  latter,  "  was  the  remission 
of  sins,  and  the  gift  of  the  Holy  Ghost,"  &c., 
&c.  I  am  truly  glad  to  hear  you  make  this  ad- 
mission. I  think  we  will  harmonize  presently. 
This  is  just  what  I  have  contended  for  all  the 
while.  Immersion,  without  the  prerequisites, 
though  it  should  be  repeated  as  often  as  Naa- 
man's,  would  only  be  wetting  or  washing  the 
body  ;  but  when  performed  according  to  the  law 
of  Christ,  by  a  proper  administrator,  upon  a 
proper  subject,  (a  penitent  believer,)  secures  the 
atonement,  and  then  it  is  baptism  in  a  scripture 


TRINE       IMMERSION.  83 

sense.  This  is  the  difference  between  immersion 
and  baptism. 

I  have  no  objection  whatever,  to  your  strict- 
ures on  my  allegories,  killing,  belting,  or  circum- 
cising a  tree.  Your  idea  of  these  terms  being 
generic,  does  not  in  the  least  affect  my  argu- 
ment upon  this  point.  It  is  clear  that,  whether 
it  be  done  by  sawing,  chopping,  or  rasping,  it 
requires  actions,  and  this  is  all  1  designed  to  il- 
lustrate by  this  fi2;nfe.  And,  so  in  Jewish  cir- 
cumcision, I  seriously  doubt  whether  the  once 
cutting  around  could  be  performed  by  a  single 
action  ;  at  least,  it  must  be  admitted,  that  it 
would  be  more  convenient  to  do  it  by  several 
actions.  The  Jews  certainly  knew  where  to 
cut,  because  they  had  the  example  of  Abraham  ; 
and  so  we,  having  the  commission  and  the  ex- 
ample of  our  predecessors  from  the  early  ages  of 
the  church,  know  how  to  perform  baptism. 
The  same  explanation  supports  the  next  allego- 
ry, I  kill  a  man.  I  readily  admit  that  it  may 
be  done  with  different  instruments  ;  but  will  you 
not  admit  that  it  is  more  frequently  done  by  ac- 
tions, than  by  a  single  action?  For  examples 
we  say  he  beat  the  man  to  death.  Here,  cir- 
•cumstances  make  it  clear  that  there  was  more 
than  one  action,  yet  expressed  by  the  verb  beat, 
without  qualification. 

Again :  you  call  my  attention  to  the  word 
haptizo,  as  defined  by  all  the  lexicons.  You 
say,  "every  definition  they  have  given  resolvps 
itself  into  immersion,  cleansing,  ablution,  purify- 


84  DISCUSSION       ON 

ing,  dyeing  and  washing,  all  effects  produced  by 
immersion."  I  would  say  immersions,  for  in 
producing  these  effects,  immersions  are  always 
practiced.  I  know  your  candor  forbids  you  to 
dispute  it. 

Passing  over  what  you  say  of  the  introduction 
of  Christ's  kingdom  for  the  present,  and  arriv- 
ing at  the  point  where  you  resume  the  subject 
of  baptism — I  here  find  what  appears  to  me  a 
laboured  effort  to  sustain  your  one  immersion, 
where  you  speak  of  immersing  into  Christ  the 
door,  &c.  By  this  argument,  you  clearly  impli- 
cate yourself  in  the  charge  I  before  preferred 
against  single  immersion,  that  of  ignoring  the 
Father  and  the  Holy  Ghost.  Why  thus  phil- 
osophise, when  you  use  the  commission  in  your 
practice,  in  administering  the  ordinance  ?  If 
you  will  practice  single  immersion,  be  consistent, 
and  do  as  the  Eunomians  have  done,  apply  gra- 
dations to  the  persons  in  the  Divinity.  Change 
the  formula,  and  substitute  the  words,  "  baptize 
in  the  name  of  the  Lord  Jesus." 

What,  let  me  ask,  do  we  understand  by  Christ 
being  the  door?  Let  us  analyze  the  passage 
where  the  expression  occurs,  and  what  does  it 
teach?  It  teaches  that,  unlike  the  Pharisees 
whom  he  was  addressing,  who,  though  officers 
in  the  church  by  legal  arrangement,  were  strict- 
ly impostors,  not  having  been  commissioned  by 
God,  he,  Christ,  had  received  his  commission 
from  the  Father,  "  who  had  sent  him  into  the 
world,"  therefore  he  had  entered  in  by  the  door 


TRINE      IMMERSION.  85 

into  the  sheep-fold,  and  was  the  Shepherd  of  the 
sheep.  All  power  or  authority  was  given  to 
him ;  it  was  his  prerogative  to  send  and  com- 
mission his  successors  in  the  ministry.  He  was 
then,  and  still  is,  the  door  by  which  these  func- 
tionaries enter  into  their  stations.  It  is  therefore 
by  his  authority  that  the  true  minister  of  the 
gospel  is  sent.  See  commission  by  Matthew. 
*'  All  power  is  given,"  or  as  the  new  translation 
renders  it,  "  was  given  to  me;"  I  therefore  now 
send  you,  not  as  heretofore,  "  to  the  lost  sheep 
of  the  house  of  Israel"  only,  but  now,  "  go  in 
my  name,"  by  my  authority,  "  and  teach  all 
nations,  baptizing  them"  not  only  into  the  name 
of  my  Father,  but  also  into  the  name  of  myself, 
the  Son,  and  into  the  name  of  the  Holy  Ghost. 
These  are  one  Divinity,  and  an  action  in  each 
of  these  names  upon  a  proper  subject  is  "  one 
baptism."  Seeing,  then,  that  they  are  to  be 
baptized  into  the  name  of  the  Son,  no  marvel  if 
the  Apostle  should  sometimes  say  "  baptized 
into  the  name  of  the  Lord  Jesus." 

Next  you  call  my   attention  to  the  burying 
and  planting  spoken  of  by  Paul.* 


•Rom.  6:  4 — 7.  What  you  expect  to  prove  by  this,  I 
am  at  a  loss  to  see,  by  what  is  expressed.  But  perhaps 
you  mean  to  say  that  as  Christ  was  only  once  buried,  and 
once  planted,  so  in  baptism,  we  should  be  only  once 
immersed.  Here  we  have  no  action  at  all  expressed,  on- 
ly the  effect  of  some  action,  or  actions.  We  are  there- 
fore under  the  necessity  of  associating  in  the  mind,  the 


86  DISCUSSION       OK 

Again,  you  affirm,  that  you  still  believe,  that 
the  one  baptism  of  Paul,  is  the  one  immersion 
practiced  by  the  Apostles,  &c.  This  causes  me 
to  smile.  Where  is  the  proof  that  the  Apostles 
practiced  -  single  immersion  ?  Echo  answers 
where?  Have  I  not  abundantly  proven  that 
the  formula  is  neither  given  in  the  Epistolary 
writings,  nor  any  where  else,  except  in  the  com- 
mission by  Matthew?  Does  not  all  the  Chris- 
tian world  respond  to  this  testimony  by  its 
practice,  in  using  the  words  of  this  commission 
in  baptism,  except  a  few  Unitarians,  who,  in 
order  to  make  the  language  suit  the  action,  have 
substituted  the  w^ords  of  the  Apostle,  "  baptizing 
them  in  the  name  of  the  Lord  Jesus?" 

This  closes  what  I  shall  now  say  on  baptism, 
call  it  proof  or  argument,  as  seems  best  to  you. 
But  arguments  based  upon  right  premises,  sup- 
ported by  both  scriptural  and  historical  facts, 
with  me,  are  proof,  and  satisfactory  to  my 
mind.  Notwithstanding,  they  may  not  be  to 
others. 

We  now  come  again  to  the  consideration  of 
the  introduction  of  Christ's  kingdom,  or  the  res- 
toration of  the  true  worship  of  God.     I  stand 


idea  of  some  action  or  actions.  This  will  be  controlled 
by  the  circumstances  ordinarily  attending  burying  and 
planting.  Can  you  bury  a  human  body  by  one  action  ? 
Or  do  we  ordinarily  plant  our  grain  by  one  action  ?  I 
will  not  insult  your  intelligence  by  attempting  farther 
explanations  upon  this  matter. 


T  I^  I  N  E      IMMERSION.  87 

tjorrectedj  upon  your  intention,  as  to  the  objects 
of  John's  ministry  to  the  backslidden  Jews. 
Not  that  he  designed  to  restore  them  to  the  ob- 
servance of  the  external  or  legal  rites  and  cere- 
monies, but  to  restore  them  to  the  spirituality, 
or  true  intention  of  that  religion.  This,  then, 
the  Jewish  church,  I  infer  from  what  you  for- 
merly said,  was  God's  kingdom  on  earth.  You 
said  you  ''  beheved  he  always  had  a  kingdom  in 
the  world."  This,  then,  was  that  kingdom, 
with  its  types  and  shadow'S  pointing  to  the  Lamb 
of  God.  The  Jews  had  lost  sight  of  the  inten- 
tion of  these  types,  &c.,  which  was  a  sin  to 
them.  John  came  then  to  revive  this  matter  in 
their  minds  and  hearts,  pointing  them  to  Christ, 
who  should  shortly  *^  come  to  his  own ;"  and  to 
baptize  them  for  the  remission  of  their  sins. 
They  now"  believing  on  him,  were  ready  to  re- 
ceive hira  at  his  coming,  as  their  "  Lord  and 
Master.''  "As  many  as  received  him,  to  them 
gave  he  power  to  become  the  sons  of  God." 
So  I  conclude  that  every  one  thus  restored,  ac- 
knowledged Christ's  authority,  and  was  brought 
spiritually  under  his  reign.  His  kingdom  was 
set  up  within  them,  they  being  restored  to  the 
true  worship  and  service  of  God,  worshiping 
him  in  spirit  and  in  truth.  The  kingdom  was 
jiow  transferred  to  the  Son,  "  the  government 
upon  his  shoulders,  &c.,  "  and  of  his  govern- 
ment and  his  peace  there  shall  be  no  end ;  upon 
the  throne  of  David,  and  upon  his  kingdom  to 
order  it,   to  establish  it  with  judgment,  and 


88  DISCUSSION      ON 

with  justice,  from  henceforth  even  for  ever/* 
At  the  age  of  twelve  years,  we  find  Christ  a 
Jerusalem,  among  the  lawyers  and  doctors,  hear- 
ing, and  answering  questions,  saying  to  his  moth- 
er, "  Wist  ye  not  that  I  must  be  about  my 
Father's  business?"  What  was  this  business? 
To  subdue,  and  subvert  the  anti-Christian  pow- 
ers, counteract  Satan's  kingdom,  and  estabhshhis 
own  upon  its  ruins.  You  Scy  "  that  John  told 
those  whom  he  immersed,  tnat  they  must  be- 
leive  on  him  who  was  to  come,  but  that  they 
could  not  beleive  on  him,  until  he  was  manifest/' 
This  surely  is  strange  logic.  As  well  might 
We  say  that  we  cannot  beleive  in  his  second  ad- 
vent, until  after  it  has  transpired.  Let  me  ask, 
did  not  Abraham,  Isaac,  and  Jacob  believe? 
Did  not  Moses  and  Aaron?  Did  not  Enoch 
and  Elijah  ?  Did  not  Samson,  Jeptha  and  Bar- 
aeh?  Did  not  Job,  Isaiah,  David,  and  all  the 
prophets  ?  ''  These  all  died  in  faith,"  says 
Paul.     See  Heb.  11  ch  chapter. 

You  tell  me  again,  that  the  baptism  practiced 
by  John,  was  not  the  Christian,  because  it  want- 
ed identity.  And  in  what  is  identity  wanting  ? 
You  say,  '  because  John  was  not  sent  by  Christ.' 
I  would  say,  hence  the  identity ;  John  was  sent  by 
the  Father,  so  was  Christ.  John  preached  faith, 
so  did  Christ,  declaring  and  proving  by  his  mira- 
cles that  he  was  none  other.  John  preached 
repentance,  so  did  Christ.  John  baptized  for 
remission  of  sins,  and  so  did  Christ  by  his  disci- 
ples; and  indeed  it  is  strongly  intimated  that 


TRINE      IMMERSION.  89 

John  even  baptized  some  of  Christ's  disciples, 
John  3 :  22—24.  We  read,  "  after  these  things 
came  Jesus  and  his  disciples,  and  there  he  tar- 
ried with  them  and  baptized,"  "  and  John  also 
was  baptizing  in  Enon,  near  to  Salem,  because 
there  was  much  water  there,  and  they  came  and 
were  baptized,  for  John  was  not  yet  cast  into 
prison."  "  And  they  came  and  were  baptized." 
The  pronoun  they^  must  represent  the  disciples. 
So  we  see  that  as  I  have  before  shown,  they, 
(John  and  Christ,)  co-operated  in  setting  up  his 
(Christ's)  kingdom.  But  you  say  John's  disci- 
ples were  baptized  unto  John,  and  not  into 
Christ.  You  fail,  however,  altogether,  in  produ- 
cing the  proof.  But  the  contrary  is  evident 
from  the  fact,  that  when  John  baptized,  he  told 
the  subjects  "  to  believe  on  him  who  should 
come  after  him,  that  is,  on  Christ  Jesus."  "  And 
he  confessed,  and  denied  not,  saying,  I  am  not 
that  light,  but  bear  witness  of  that  light,  which 
is  the  true  light,  which  lighteth  every  man 
that  Cometh  into  the  world."  And  more  than 
this,  if  these  baptized  disciples  of  John,  were 
not  naturalized  citizens  of  Christ's  kingdom, 
where  is  the  evidence  that  they  ever  became 
such?  Revelation  is  totally  silent;  and  we  do 
know  that  John's  disciples  left  him  and  follow- 
ed Jesus,  and  that  multitudes  of  their  disciples 
were  the  recognized  subjects  of  the  apostolical 
church,  and  not  one  word  of  proof  that  there  ever 
was  one  of  them  rebaptized.     What  an  over- 


90  DISCUSSION      ON 

whelming  evidence,  not  to  say  "argument'' 
against  your  theory  I 

You  speak  of  the  "  preparitory  school  contin- 
uing during  the  whole  time  of  the  ministry  of 
John  and  the  porsonal  ministry  of  Jesus,  in 
which  disciples,  or  learners,  were  prepared  for 
the  Lord,"  which  should,  I  suppose,  press  into 
his  kingdom  when  he  should  organize  it,  "ral- 
lying around  his  cross,"  &c.  These,  I  under- 
stand you  to  say  were  not  in  the  kingdom,  but 
only  "  learners,  disciples."  According  to  this 
reasoning  those  five  hundred  disciples,  of  whom 
Paul  speaks,  were  only  in  a  state  of  preparation 
— not  subjects  of  the  kingdom — and  so  also  all 
the  disciples  to  the  present  day.  But  I  conclude 
that  the  term  disciple  means  something  more 
than  merely  a  learner, — that  a  subject  of  the 
kingdom  is  properly  a  disciple ;  and  so  says 
Webster,  and  so  says  the  word  of  God.  Disci- 
ple', learner,  scholar,  pupil,  follower,  adherent, 
partizan,  supporter. — [PTe&^'^er.]  The  Apostle 
informs  us,  that  "  the  disciples  were  first  called 
Christians  at  Antioch,  because  they  followed 
Christ. 

But  according  to  the  word  of  God  this  king- 
dom was  organized  at  an  earlier  day,  as  shown 
in  my  first  article.  "  The  law  and  the  proph- 
ets were  until  John,  from  that  time  the  kingdom 
of  heaven  is  preached,  and  every  man  presseth 
into  it."  We  will  not  quote  the  perallel  passa- 
ges, as  we  have  before  presented  them  in  this 
connection.     Here  you  refer  again  to  the  com- 


TRINE      IMMERSION*  91 

mission,  or  law  of  baptism,  which  Christ  gave 
to  his  Apostles  just  before  his  ascension,  which 
you  term,  "  the  consummation  of  his  work  as 
Lawgiver  and  King,  before  he  proceeded  to  en- 
ter upon  his  reign.  If  you  mean  his  royalty,  I 
do  not  object.  And  that  he  here  finished  his 
work  as  Lawgiver,  I  am  perfectly  agreed  ;  the 
language  of  the  commission  itself  proves  this 
fact ;  and  it  also  proves  that  he  had,  through 
his  whole  sojourn  with  his  disciples,  exercised 
the  prerogative  of  Ruler  and  Governor.  "  Go, 
says  he,  and  teach  all  nations,  baptizing  them,'^ 
&c.,  "  teaching  them  to  observe  all  things  that 
I  have  commanded  you.^^  Who  dare  limit  the 
time  when  these  commands  were  given  !  The 
whole  work  is  now  complete.  In  fact,  Christ 
must  have  finished  the  organization  of  his  church 
or  kingdom  before  his  death,  because,  after  the 
giving  of  the  supper,  we  can  learn  of  no  new  law 
enacted,  no  new  rite^  or  ordinance  given,  but 
simply  the  information,  that  the  doctrine  and  the 
law  of  his  kingdom,  as  he  had  taught  them, 
were  to  be  taught.  He  also  promised  them  the 
Holy  Spirit,  who  should  bring  all  his  teachings 
to  their  remembrance,  and  vindicated  their  mis- 
sion by  signs  and  miracles.  John,  it  is  true,  as 
you  say,  was  only  as  the  voice  of  one  crying  in 
the  wilderness;  and  it  is  equally  true,  that 
while  Christ  was  on  earth,  he  was  in  the  wilder- 
ness. And  the  church  on  earth  ever  has  been, 
and  still  is  in  the  wilderness.  The  two  witness- 
es prophesied,  and  still  prophesy  in  sackcloth 


92  DISCUSSION      ON 

and  ashes.  The  church,  or  kingdom  on  earth 
has  never  enjoyed  and  never  will  enjoy  the  reign 
of  royalty  until  Christ  shall  come  again  for  the 
purpose  of  destroying  all  the  anti-Christian 
powers.  Then  shall  the  saints  reign  with  him, 
"  and  sing  the  song  of  Moses  the  servant  of  the 
Lord,  and  of  the  Lamb,"  saying,  "  great  and 
marvelous  are  thy  works,  Lord  God  Almighty  ; 
just  and  true  are  thy  ways,  thou  King  of  saints." 
"The  Lord  God  omnipotent  reigneth."  It  is 
only  a  spiritual  reign  that  we  can  enjoy  while 
here  in  our  humiliation.  Like  our  Divine  Mas- 
ter, while  here,  "  we  are  accounted  as  sheep  for 
the  slaughter  all  the  day  long."  Not  until  he 
comes  in  his  royalty,  will  we  enjoy  his  kingdom 
on  earth,  according  to  your  notion,  as  it  appears 
to  me. 

Again  :  you  say  that  the  working  of  miracles 
did  not  prove  kingly  authority  in  Christ,  any 
more  than  it  did  in  the  Apostles.  It  certainly 
is  evidence  of  divine  power,  and  none  can  be 
higher;  and  this  is  the  manner  in  which  he  ex- 
hibits his  gracious  and  spiritual  reign.  Here  is 
the  objection  that  I  have  to  your  whole  theory, 
it  humanizes  the  character  of  the  reign  of  Christ 
too  much ;  I  mean  his  reign  of  grace.  If  he 
were  to  come  and  assert  his  rights  in  the  world, 
as  he  will  assert  them  when  he  comes  again, 
then  I  think  we  could  harmonize.  As  to  the 
power  exhibited  by  the  Apostles,  you  seem  to 
have  forgotten  that  they  exercised  it  in  his  name, 
and  by  his  power  entirely.     At  the  same  time 


TRINE      IMMERSION.  93 

you  admit  that  Christ  was  born  a  King,  and  it 
is  acknowledged  that  he  was  King.  The  wise 
men  of  the  East  enquired,  saying,  "  Where  is 
he  that  is  born  king  of  the  Jews?"  It  is  true, 
that  according  to  the  nature  of  the  kings  of  this 
world,  he  did  not  exercise  sovereign  power. 
But  Christ  says  that  his  kingdom  is  not  of  this 
world,  therefore,  according  to  my  views  of  his 
spiritual  kingdom,  he  did  at  an  early  day  com- 
mence organizing  it.  If  not  when  he  declared 
he  must  be  about  his  Father's  business,  he  did 
at  least,  when  by  the  Spirit,  he  commenced  en- 
listing subjects  through  the  instrumentality  of 
John.  And  when  he  declared  that  his  kingdom 
was  not  of  this  world,  he  must  have  had  a  king- 
dom somewhere.  It  must  have  been  in  the 
hearts  and  lives  of  his  servants,  who,  he  said, 
would  not  fight.  And  it  is  certainly  important 
that  we  keep  before  our  minds  the  nature  and 
character  of  his  kingdom,  lest  we  humanize  it 
too  much.  This  was  the  great  difficulty  with 
the  Jews,  and  therefore  they  would  not  acknowl- 
edge him  when  he  came,  because  the  nature  of 
his  kingdom  was  not  congenial  with  their  car- 
nal notions  or  inclinations.  As  to  the  time 
when  he  was  declared  to  be  anointed,  we  well 
know  that  he  was  called  Emanuel  when  he  was 
born,  as  intimated  by  the  prophet  Isaiah,  which 
is,  God  with  us.  Now,  I  would  ask,  when  was 
it  that  God  was  not  a  King?  If  he  was  God 
with  us,  surely  he  had  a  kingdom  somewhere. 
You  admit  "  that  God  always  had  a  kingdom 


94  DISCUSSION       ON 

in  this  world."  The  Apostle  declared  that  he 
was  the  Christ,  the  Son  of  the  living  God. 
Christ  means  anointed — "  Christ  a  King," 
You  ask  again,  "  where  did  he  ever  exercise 
kingly  power  while  on  earth  ?"  I  frankly  ad- 
mit that,  according  to  your  notions,  he  never 
did  exercise  such  power  before,  never  has  since, 
in  his  person  or  his  church,  no,  nor  ever  will, 
until  he  comes  in  his  royalty. 

Next  you  illustrate  your  position  by  compa- 
ring Christ  to  human  kings.  Here,  again,  you 
fall  into  the  same  error  of  limiting  the  power  of 
Christ, —  circumscribing  him  by  the  nature  of 
human  institutions. 

Again:  you  say,  a  testament  or  will  is  of  no 
force  until  the  death  of  the  testator.  This  is 
freely  achnitted.  What  use  for  a  will,  or  exec- 
utor, while  the  principal  is  still  living — while 
he  is  still  present  in  person  to  order  and  man- 
age his  own  business?  Upon  this  hypothesis, 
we  may  as  well  conclude  that  I  have  no  power 
or  authority  over  my  estate  while  alive  and  here 
in  person,  but  must  first  die,  and  leave  it  in  the 
hands  of  another  before  it  is  properly  under  my 
control.  This  appears  to  me  to  be  strange  log- 
ic indeed.  Your  criticisms  upon  my  allegories, 
representing  a  man  purchasing  a  farm,  and  the 
history  of  the  organization  of  the  United  States, 
are  both  alike  untenable,  as  it  appears  to  me,  and 
as  I  believe  I  shall  be  able  abundantly  to  show. 
In  the  first  case,  you  change  the  figure  to  suit 
your  case.     My  allegory  suits  ray  case,  and 


TRINE       IMMERSION.  95 

yours  may  suit  yours.  I  maintain  that  the  agent, 
John,  takes  possession  ;  those  who  were  made 
willing  he  received  as  subjects — put  the  badge 
upon  them, — and  Christ  received  them  without 
any  farther  dedication  by  baptism.  They  there- 
fore stood,  of  course,  in  the  same  relation  to  him 
bofore  as  afterwards.  My  first  allegory  still 
holds  good,  and  so  will  the  second,  of  the  organ- 
ization of  the  United  States.  You  say  that  the 
colonies  were  not  a  nation  until  after  they  had 
succeeded  in  overcoming  the  enemy,  at  the  end 
of  the  struggle  for  independence.  I  would  ask 
you  in  this  connection,  whether  they  did  not 
possess  all  the  elements  of  sfovernment  when  they 
organized  for  defense  ?  They  had  the  executive, 
legislative,  and  judicial  departments  of  govern- 
m.ent  under  their  control;  they  organized  the 
military,  by  which  their  declared  independence 
was  maintained  ;  and  so  from,  ibis  small  begin- 
ning, have  gone  steadily  forward  until  we  have 
arrived  at  our  present  greatness,  upon  the  small 
foundation  of  the  declaration  of  their  independ- 
ence. So,  Christ,  having  combined  in  himself 
all  these  elements  of  government,  executive,  leg- 
islative and  judicial,  and  declaring  war  against 
the  usurpation  of  the  devil  and  his  votaries,  with- 
out any  possibility  of  defeat,  commenced,  by  his 
enrolling  officer,  or  in  other  words,  by  his  har- 
binger, to  organize  his  army  with  volunteers, 
and  went  forw^ard,  grappling  with  the  foe. 
Physically,  he  was  overcome;  but  spiritually, 
his  army  has  never  been  dissolved.     Though  it 


96  DISCUSSION      ON 

is  in  the  wildernesSj  yet,  by  the  aid  of  new  re- 
cruits from  time  to  time,  it  still  goes  forward, 
and  finally  will  maintain  its  declaration,  subdue 
all  opposition,  and  reign  triumphantly  in  the 
kingdom  of  heaven,  and  among  the  inhabitants 
of  the  earth. 

Your  next  argument  drawn  from  the  expression 
of  Christ  to  Peter,  is  also  untenable.  Let  us 
see  ;  Christ  says :  "  And  I  say  also  unto  thee, 
that  thou  art  Peter,  and  upon  this  rock  I  will 
(you  say, — not  have  built,)  build  my  church." 
Very  well ;  we  do  not  differ  here.  I  readily 
agree  that  the  great  fabric  is  not  complete,  nor 
will  it  be  until  the  Savior  resigns  all  into  the 
hands  of  the  Father.  "  This  rock,"  what  is 
this  rock  ?  A  foundation,  so  say  I.  Is  it  Pe- 
ter? Then  Peter  is  part  and  parcel  of  that 
church.  And  if  the  faith,  then  it  is  the  sum  and 
substance  of  it,  for  without  it  there  could  be  no 
church. 

Next  you  inform  me  that  Christ  chose  his 
twelve  Apostles,  who  continued  in  the  work  of 
arrangement  commenced  by  John,  until  all 
things  were  completed,  according  to  the  law  and 
the  prophets,  and  the  words  of  Moses.  And 
then  you  say  he  took  possession  of  his  whole  do- 
main, all  the  world  which  constitutes  his  terri- 
tory. I  would  ask,  what  less  did  John  and  the 
Apostles  do,  than  we  are  now  doing?  except 
that  the  ministry  of  the  Apostles  was  limited  to 
the  house  of  Israel.  It,  of  course,  must  have  a 
beginning  somewhere,  and  God  so  decreed,  that 


TRINE       IMMERSION.  97 

it  should  first  be  tendered  to  them,  and  then  go 
forward  to  its  completion.  But  what  was  the 
burden  of  their  labors?  Preach  the  king- 
dom of  Christ,  and  as  many  as  would  receive 
it,  bap^tize  them  and  refer  them  to  Christ; 
and  so  do  w'e  to  those  baptized  by  us.  We, 
like  them,  enroll,  and  dedicate  them  to  God 
by  baptism,  and  consign  them  to  Christ  by 
the  imposition  of  hands,  and  by  prayer.  Thus 
we,  in  obedience  to  the  command  of  Christ, 
preach  the  gospel,  baptize  those  who  believe, 
which  secures  to  them  the  pardon  of  their  sins, 
and  constitutes  them  subjects  of  Christ's  king- 
dom, according  to  his  law  of  naturalization. 
And  I  maintain  that  John  and  the  Apostles  did 
no  less.  Did  not  their  converts  believe  on  him 
as  much  as  the  converts  of  the  present  day  ? 
Were  they  not  baptized,- and  were  their  sins  not 
pardoned  ?     Why  not  then  the  subjects  of  his 


om 


kingd 

Your  next  effort  to  support  your  position,  is 
founded  upon  the  language  of  the  prophet,  and 
the  last  words  of  Christ  relative  to  the  further 
propagation  of  the  gospel.  As  to  w^hat  is  said 
by  the  prophet,  and  the  Savior  in  Acts  1 :  8,  it 
proves  nothing  more  than  that  they  should  be  en- 
dued with  power,  and  should  be  his  witnesses,  not 
only  in  Jerusalem  and  Samaria,  but  also  to  the 
uttermost  parts  of  the  earth.  Nothing  said 
about  where  it  should  commence,  no  limitation 
whatever — and  that  unto  all  the  world,  "the 
law  and  the  testimony"  should  thenceforth  pro- 


ceedfrom  thut  point.  And  this  seems  to  be  t^e 
true  intention  of  the  expression  in  the  24th  ®f 
Luke ;.  for  we  well  know  that  repentance  and- 
remission  of  sins  were  preached  by  John,  by 
Christ,  and  by  the  Apostles,  &c.  You  iiave  ad- 
mitted that  the  gospel  had  been  preached  by 
John  and,  the  Apostles,,  and  what  more  w'as  to 
be  done  after  his  resurrection,  J  am  unable  to 
see,  more,  than  that  the  field  of  operation  should 
be  more  extensive,  and  this  certainly  tbes  no$ 
argue  that  those  who  recei.ved  the  testimony,, 
were  any  less  the  subjects  of  the  kingdom  before,, 
than  after  the  res«irreclion.  So  }OU  perceive 
that  my  theoiy  does  not  come  into  collision  wiih 
the  prophet,  nor  the  language  of  Christ,  but  is- 
perfectly  reconcilable  with  it.  Oh,  how  \  da 
Jove  to  harmonize  with  the  prophets,  the  Apos- 
tles, and  with  Chiist.  And  I  would  be  so  much 
pleased  to  agree  with  my  excellent  friend,.  Dr. 
Jackson,  and  I  still  have  hope,  that  it  may  he 
my  pleasure  to  lealize  it  at  no  very  distant 
day . 

One  more  point  in  your  last  I  wish  to  notice, 
and  that  is,  w^ith  reference  to  that  joy  realized' 
by  the  primitive  disciples,  which  joyful  news,, 
you  say,  never  was  preached  until  the  day  of 
Pentecost.  Perhaps  I  do  not  understand  you.. 
You  have  frequently  said  heietofore,  that  "the 
gospel  of  the  kingdom,'^  or  in  other  words,  glad 
tidings  or  good  news  was  preached  by  John, 
&c.,  and  now  you  say  it  never  was  preached  till 
alter  the  d^ay  of  Pientecost.     But  you  say  they 


TRINE       I  M  M  E  R  S  I  O  ir .  99 

could  not  preach  or  testify  of  the  death,  burial, 
and  resurrection  of  Christ  before  they  had  Imns- 
pired.  My  dear  friend,  was  not  this  the  burden 
of  prophecy  ?  Was  not  this  the  subject  of  faith  ? 
Was  it  not  always  the  source  of  consolation? 
"  Abraham  saw  his  day  and  was  glad,'^  Mo- 
ses hence  "  refused  io  be  called  the  son  of  Pha- 
raoh's daughter,  esteeming  the  reproach  of 
Christ  greater  riches  than  all  the  treasures  of 
Egypt."  This  was  the  great  doctrine  under 
the  law,  for  which  hope,  Paul  said  he  had  been 
accused  of  the  Jews.  We  might  with  just  pro- 
piiety  say,  that  we  could  not  preach  of  the  sec- 
ond advent  «ntil  it  has  transpired. 

We  have  now  travelled  over  considerable 
territory  in  support  of  our  peculiar  views,  upon 
these  subjects.  We  will  now  return  and  present 
a  few  plain  facts,  whi<'h,  as  it  appears  to  me, 
should   settle   this  question. 

John*s  baptism  was  either  under  the  law,  or 
it  was  under  the  gospel  dispensation.  If  under 
the  law,  we  should  expect  that  the  law  require<l 
it.  But  where  can  such  a  requirement  be  found 
in  the  law  ?  The  baptism  of  John  was  not  from 
the  law,  but  more  recently  from  heaven.  In 
Matt.  21:  25,  Luke  16:  16,  we  are  told  that 
"  the  law  and  the  prophets  were  until  John, 
since  that  time  the  kingdom  of  God  is  preached, 
and  every  man  presseth  into  it."  That  the 
king^dom  of  God  is  the  gospel  dispensation,  is 
evident  from  Matt.  11 :  12,  13,  "  And  from  the 
days  of  John  the  Baptist  until  now,  the  kingdom 


100  DISCUSSION      ON 

of  heaven  sufFereth  violence,  and  the  violent  take 
it  by  force,  for  all  the  prophets  and  the  law  pro- 
phesied until  John."  The  kingdom  of  heaven 
began  just  w^here  the  lav^  and  the  prophets  en- 
ded. The  law  and  the  prophets  were  until  John, 
when  the  new  dispensation  opened,  and  the 
kingdom  of  God  was  preached.  Hence,  in 
Mark,  1 :  1,  John's  ministry  is  called  the  be- 
ginning of  the  gospel  of  the  Son  of  God.  Zach- 
arias,  the  father  of  John,  declared  at  his  birth, 
by  inspiration,  "  that  the  Day-spring  from  on 
high  hath  visited  us,  to  give  light  to  them  that 
sit  in  darkness,  and  in  the  shadow  of  death." 
Luke,  1 :  78,  79, 

This  gospel  day  dawned  in  the  ministry  of 
John  the  Baptist,  and  it  increased  more  and 
more  during  the  personal  ministry  of  Christ,  and 
will  go  on  in  its  operations  until  "  the  knowledge 
of  the  Lord  shall  cover  the  earth,  as  the  waters 
cover  the  sea." 

The  baptism  of  John,  when  regularly  admin- 
istered, was  evidently  considered  by  the  first 
Christian  church,  essentially  the  same  with 
Christian  baptism.  Hence,  we  do  not  find  that 
any  Apostle  or  other  disciple  of  Jesus  was  the 
second  time  baptized. 

Next,  let  us  consider  the  baptism  of  Christ. 
Was  this  Christian  baptism  ?  or  was  Christ  bap- 
tized as  a  priest  ?  He  could  not  have  been  bap- 
tized as  a  Jewish  priest,  for  he  did  not  belong 
to  the  Jewish  priesthood  ;  because,  says  Paul, 
"  it  is  evident  that  our  Lord  sprang  out  of  Judah, 


TRINE      IMMERSION.  101 

of  which  tribe  Moses  spake  nothing  concerning 
the  priesthood.  Christ's  baptism,  therefore,  was 
not  a  Jewish  ordinance.  What  was  it  then? 
In  Matt.  3  :  13,  and  John  1  :  32,  33,  we  have 
the  answer,  "  thus  it  becometh  us  to  fulfill  all 
righteousness."  The  term  righteousness,  de- 
notes practical  obedience.  See  Luke,  1 :  6. 
"And  they  were  both  righteous  before  God, 
walking  in  all  the  commandments  and  ordinances 
of  the  Lord  blameless."  Here  was  a  duty  for 
both  John  and  Christ  to  perform.  By  this  ac- 
count we  perceive  that  the  design  of  Christ's 
baptism  was  to  ratify  the  ordinance — honor  it, 
by  making  it  the  medium  of  his  first  manifesta- 
tion to  Israel,  and  give  it  the  sanction  of  his 
own  example.  By  this  we  learn,  first,  that 
Christ  was  God's  Anointed  ;  and  second,  that 
God  approves  of  this  act  performed  by  him,  to 
teach  both  by  precept  and  example.  From  the 
whole,  we  are  bound  to  conclude  that  Christ 
was  baptized  under  the  gospel  dispensation,  as 
our  great  Teacher  and  exemplar  of  practical 
obedience,  ratifying  the  ordinance  by  sealing  it 
with  his  own  example,  that  all  his  church  should 
follow  his  steps.  Surely,  this  is  the  scriptural 
view  of  the  subject. 

Dear  friend,  I  fear  that  I  exhaust  your  pa- 
tience. This  article  has  swollen  far  beyond  my 
expectation.  But  in  passing  along  step  by  step, 
I  found  that  there  were  many  things  that  should 
be  noticed,  and  even  now  there  are  many  things 
bearing  upon  the  subject,  crowded  out  for  fear 


102  DISCUSSION    out 

of  making  the  communication  too  lengthy.  I 
had  to  abridge  so  much,  that  I  fear  I  shall  fail 
to  make  myself  as  intelligible  to  jour  mind  as  I 
could  wish.  But  I  am  aware  that  by  a  little 
care  on  your  part,  and  the  exercise  of  your  ca- 
pacious mind,  you  will  be  able  to  supply  what 
may  be  wanting  to  make  me  understood.  If 
there  should  be  any  thing  in  this  communication 
that  would  seem  to  exhibit  a  want  of  courtesy 
or  respect  on  my  part,  please  attribute  it  to  the 
weakness  of  the  head,  and  not  the  design  of  the 
heart.  "  Charity  covers  a  multitude  of  sins." 
"  Let  patience  have  her  perfect  work." 

If  you  should  decline  further  discussion  upon 
these  subjects,  let  that  not  hinder  social  inter- 
course between  us.  A  friendly  communication 
will  always  be  gladly  received  by  me.  Remem- 
ber me  in  love  to  all  our  dear  brethren  and 
friends,  and  accept  the  same  for  yourself  and  sis- 
ter Jackson,  and  believe  me,  as  ever,  your  de- 
voted friend.  B.  F.  Moomaw. 


~^/w\/\^  ^^.f-f^'- 


[third   reply.] 

Dayton,  Decemher,  1866. 
Elder  B.  F.  Moomaw, 

Beloved  brother  in  the  Lord  : — My  long  de- 
lay in  answering  your  last  communication,  dated 
August  12th,  you  are  aware  from  previous  infor- 
mation, was  not  from  want  of  high  appreciation 
of  the  arguments  and  evidences  it  contained  ;  nor 
the  high  esteem  I  entertain  for  yourself.  But 
owing    to  circuDistances   entirely    beyond  mj 


TRINE      IMMER-SION.  IDS 

•C<yntrol  at  the  time.  And  I  feel  satisfied,  that 
jou  will  make  all  due  allowance  for  my  long  de- 
lay, when  duly  advised  of  the  causes.  About 
the  time  your  communication  dated  12th  of  Au- 
,gust  came  to  hand,  I  had  tmder  consideration 
•a«d  investigation  the  characteristic  features  of 
■the  church  of  Jesus  Christ,  tiirough  the  only 
light  which  hea\^n  has  afforded  us,  the  word  of 
Crod.  And  having  ascertained  the  features 
which  characterize  the  true  church,  I  com- 
menced instituting  a  comparison  between  it  and 
all  those  professed  religious  organizations  and 
associations  which  history  gives  account  of;  es- 
pecially the  history  of  different  denominations, 
W'here  they  have  generally  set  forth  their  own 
T4ews  in  reference  to  their  faith  and  practice. 
And  discovering  through  the  light  of  God's 
word,  that  the  members  composing  the  church 
•of  Christ,  are  true  believers  in  Christ,  observing 
all  his  commandments,  and  obeying  a^d  observ- 
ing all  his  ordinances — a  people  calle<1  out  of  the 
nations  for  the  Lord,  Acts,  15:  14;  and  that 
this  church  is  built  and  founded  upon  principles 
so  strong  atid  firm,  "that  the  gates  of  hell 
shall  imt  prevail  against  it,"  (Matt  16:  18,)  I 
began  my  comparison,  and  comparing  the 
church  of  Christ  and  its  features,  with  all  those 
associations  and  religious  organizations,  with 
their  characteristic  features,  instead  of  finding 
in  any  of  them  identity  with  the  true  church, 
I  did  not  even  find  similarity,  except  in  a  few, 
for  I  found  the  more  I  prosecuted  the  investlga- 


104  DISCUSSION      ON 

tion  the  greater  was  the  contrast  developed. 
For  after  looking  over  the  so-called  Christian 
world,  I  could  find  none  answering  the  descrip- 
tion of  the  true  church  of  Jesus  Christ  among 
all  these  religious  organizations  with  all  their 
high  and  lofty  pretensions,  to  love,  piety,  and 
peaceableness.  All,  with  but  one  exception,  as 
far  as  I  have  been  able  to  learn,  have  been  sha- 
ken from  their  center  to  their  circumference, 
during  the  revolution  through  which  we  have 
just  passed.  These  facts  fully  established  in  Biy 
mincl  the  truth,  that  none  of  these  organizations 
was  the  church  to  which  the  Loid  alluded  in 
Matt.  16  :  18,  "  that  the  gates  of  hell  should  not 
prevail  aorainst." 

Here  let  me  make  but  one  remark;  I  found 
that  the  little  narrow  stream,  calW  th^  Poto- 
mac, separated  the  professed  Christians  of  the 
South  from  their  brethren  of  the  north,  as  far 
as  the  great  gulf  separated  the  rich  man  from 
Lazarus.  And  finding  after  fairly  investigating 
this  matter,  by  the  light  of  truth,  that  th€  churcte 
whose  cause  you  was  so  ably  and  faithfully  ad- 
vocating, after  having  passed  through  all  these 
trials  and  difficulties  which  were  endured  during- 
the  four  years  war  was  four-fold  stronger  mo- 
rally, physically,  and  spiritually,  than  before, 
these  trials  had  come  upon  you,  just  as  gold  be- 
comes refined  more  and  more  by  being  heated  in 
the  crucible;  so  I  find  the  true  churcb is  pu- 
rified by  passing  through  difficulties  and  trials. 
These  facts  in  connection  with  your  logical  ar- 


TRINE       IMMERSION.  105 

guments,  and  the  spirit  you  displayed  during 
our  friendly  correspondence  led  me  to  a  more 
serious  investigation  of  the  whole  subject.  I 
therefore  again  resorted  to  the  law  and  the  tes- 
timony, as  some  doubt  began  to  arise  in  my  mind 
whether  indeed  the  church  and  the  kingdom 
which  Christ  commanded  his  seventy  disciples 
to  preach  was  at  hand,  were  the  same.  And 
you  having  alluded  to  the  same  idea,  in  your 
second  communication,  that  you  preferred  the 
term  reigji  in  place  of  kingdom,  and  seeing  we 
are  taught  to  pray  for  a  kingdom,  so  I  conclu- 
ded to  fully  investigate  this  subject  Df  the  king- 
dom, through  the  light  of  truth,  and  history. 
Hence  I  considered  it  most  proper  to  consider 
the  moral  elements  of  the  kingdom  of  God, 
Christ,  or  of  heaven.  And  the  scriptures  give 
us  the  correct  idea,  for  "  the  kingdom  of  God  is 
not  meat  and  drink,"  but  "  righteousness,  peace, 
and  joy  in.  the  Holy  Ghost.  Rom.  14 :  17. 
But  if  we  ask  what  is  the  kingdom  of  Christ, 
proper,  as  it  will  appear  in  its  fullness  of  glory, 
and  future  organized  completeness,  it  may  be 
stated,  it  embraces  these  graces,  and  infinitely 
more.  No  man  who  studies  the  Bible  wnll  hes- 
itate to  admit,  that  Christ  and  his  kingdom,  are 
the  great  themes  of  prophecy,  not  only  of  the 
Old  Testament  scriptures,  but  also  of  Christ  and 
his  Apostles.  These  prophecies,  like  a  chain, 
run  through  the  entire  word  of  God,  from  Gen- 
esis to  the  last  verse  of  the  Revelation.  Not- 
withstanding the  scriptures  are  so  plain  on  this 


106  DISCUSSION      OS 

subject,  it  is  remarkable  that  in  this  day  of  great 
light,  the  nineteenth  century,  ttie  professed 
Christian  world  is  far  frotn  being  agreed  in  re» 
gard  to  the  meaning  of  these  scripture  terms, 
the  kingdom  of  God,  of  Christ,  and  of  heaven. 
It  has  now  come  to  be  the  most  common  and 
popular  opinion,  that  these  terms  are  not  to  be 
received  in  their  literal  or  common  sense  mean- 
ing, as  referring^  to  a  real  kingdom  ;  but  that  they 
are  to  be  understood  as  referring  to  what  is  call- 
ed a  spiritual  or  mystical  kingdom.  The  ser- 
mons that  are  generally  now  preached  and 
nearly  all  the  prayers  that  are  now  offered  up, 
by  the  most  of  the  clergy,  and  the  church,  thus 
teach  It  is  assumed  that  the  various  religious 
organizations  in  the  Christian  world,  called 
churches,  are  the  real  kingdom  of  Christ  foretold 
by  the  holy  prophets,  and  that  these  are  to  extend 
and  subjugate  all  opposing:  influences,  and  be- 
come universal.  But  I  rather  judge  fi'om  church 
history,  that  the  church-kingdom  theory  was  con- 
ceived and  brought  forth  in  the  corruptness  of  the 
papal  church,  and  that  the  protestants  adopted 
this  heresy  of  popery.  The  parables  ol  our 
Lord  designed  to  illustrate  the  great  truths  of 
the  gospel  of  the  kingdom,  by  things  natural, 
fail,  in  every  instance,  to  prove  that  either  the 
Jewish  or  Gentile  church  was  in  any  sense  to 
be  regarded  as  the  kingdom  of  Christ. 

When  we  look  over  the  associations  generally 
called  the  church,  and  see  the  worldliness,  and 
absence  of  the  meek  and  loving  spirit  of  Christ; 


TRINE      IMMERSION.  107 

^hen  we  glance  over  the  various  organizations 
called  the  church,  we  are  astonished,  that  any 
should  be  so  blind  and  presunoptuous,  as  to  as- 
sume that  these  associations,  in  which  is  found 
so  much  worldliness,  should  be  in  verity  the 
kingdom  of  Christ,  already  organized  in  this 
world.  Such  credulity  may  justly  be  regarded 
as  one  of  the  wonders  of  our  age.  However 
gratifying  it  would  be  to  believe  that  the  church- 
es of  our  day  were  the  kingdom  of  Christ  alrea- 
dy begun  on  earth,  represented  by  the  stone  cut 
out  of  the  mountain  without  hands,  "a  kingdom 
that  shall  not  be  destroyed,"  but  stand  forever, 
yet  reason,  revelation  and  facts  forbid  us  to  be- 
lieve it.  It  is  now  very  generally  taught  and 
believed,  that  the  kingdom  of  Christ  was  intro- 
duced and  vset  up  in  this  world  by  the  outpour- 
ing of  the  Holy  Ghost  on  the  day  of  Pentecost. 
The  correctness  of  this  doctrine  I  never  called 
in  questiori*  I  taught  it  in  public  and  in  pri- 
vate; but  after  investigating  this  theory  by  the 
light  of  revelation,  I  find  ther€  is  not  the  least 
evidence  of  its  truthfulness.  Instead  of  its  being 
the  ushering  in  and  setting  up  of  Christ's  king- 
dom, it  was  the  ushering  in  of  the  dispensation 
of  the  Holy  Spirit,  commonly  called  the  dispen- 
sation of  the  gospel  of  God's  grace,  extending 
the  gospel  and  all  gospel  means  to  the  Gentile 
nations,  and  establishing  the  glorious  fact  of  the 
resurrection  of  Christ — all  preparatory  to  the 
future  dispensation  of  Messiah's  triumphant, 
endless  reign. 


108  DISCUSSION       ON 

The  Apostle  Pefer  was  fully  aware  of  this 
fact.  He  explains  and  applies  it  not  to  be  the 
setting  up  of  the  glorious  kingHom  of  Christ, 
foretold  by  the  Holy  prophets,  but  the  pouring 
out  of  the  Holy  Spirit,  foretold  by  the  prophet 
Joel,  2:  28,  29.  He  quotes  the  very  language 
of  the  prophet.  This  same  Apostle  Peter,  in 
another  place,  reveals  to  us  what  was  the  de- 
sign of  God  in  thus  pouring  out  his  Spirit.  He 
says  it  was  to  visit  the  Gentiles,  to  take  out  of 
them  a  people  for  himself,  "  his  name."  Acts, 
15:  14.  Shall  we  believe  "the  sure  word  of 
prophecy,"  or  our  modern  teachers,  who  very 
often  put  light  for  darkness,  and  darkness  for 
light.  These  people,  thus  taken  out  of  the  na- 
tions by  the  Spirit,  are  thus  spoken  of  by  the 
Apostle  Paul,  "For  as  many  as  are  led  by  the 
spirit  of  God,  they  are  the  sons  of  God,"  Rom. 
8:  14.  Again:  "And  if  children,  then  heirs, 
heirs  of  God,  and  joint  heirs  with  C]?rist,  if  so 
be  we  suffer  with  him  ;  that  we  may  be  glorified 
together."  Rom  8  :  17.  God's  order  then  is, 
that  the  children  and  heirs  of  the  kingdom 
should  Christ-like  suffer  here,  and  be  glorified 
and  reign  with  Christ  hereafter,  when  he  shall 
personally  "  possess  the  kingdom,"  raise  and 
gather  his  sajnts  out  of  every  kindred  and  tongue, 
and  people  and  nation.  Rev.  5  :  9.  "  Then  shall 
the  righteous  shine  forth  as  the  sun  in  the  king- 
dom of  their  Father.  Who  hath  ears  to  hear, 
let  him  hear."    Matt.  13:  43. 

The  scriptures  do  most  certainly  make  the 


TRINE      IMMERSION.  109 

time  of  Christ's  coming,  and  the  setting  up  of 
his  kingdom  identical.  Hence,  the  language  of 
Paul  to  Timothy,  "I  charge  thee  before  God, 
and  the  Lord  Jesus  Christ,  who  shall  judge  the 
quick  and  the  dead  at  his  appearing  and  king- 
dom, (2  Tim.  4 :  1.  See  also  Titus,  2 :  13,  and 
1  John  3  :  2,  3.)  and  also  the  universal  prayer 
of  the  church,  as  taught  by  the  King  himself, 
refers  and  points  to  this  very  kingdom,  yet  in 
the  future  ;  and  so  also  does  the  ascription,  "  for 
thine  is  the  kingdom,  and  the  power,  and  the 
glory,  forever.  Amen.  But  not  on  this  earth 
still  under  the  curse  is  this  to  be  done,  but  it 
shall  be  fulfilled  in  the  world  or  dispensation  to 
come,  "  at  the  time  of  restitution,"  or  more 
properly  rendered,  restoration  of  all  things, 
which  God  has  spoken  by  the  mouth  of  all  his 
holy  prophets,  since  the  world  began.  Acts  3 : 
21.  In  these  view^s  I  do  not  think  that  you  and 
I  will  differ  much  when  we  come  to  understand 
each  other  correctly. 

As  you  stated  particularly  in  your  first  com- 
munication to  me,  that  you  preferred  using  the 
term  reign  of  Christ  to  kingdom,  it  being  more 
expressive  of  the  true  position  which  he  now  oc- 
cupies to  us  while  he  is  seated  on  his  Father's 
throne,  until  he  shall  be  seated  on  his  own 
throne.  Rev.  3 :  21.  During  this  present  dis- 
pensation, he  is  ruling  in  the  hearts  of  his  peo- 
ple, who  have  been  called  out  of  all  nations  for 
his  name.  Acts,  15  :  14,  and  are  organized  into 
one  association  called  the  church,  or  body  of 


110 


DISCUSSION      ON 


Christ,  Eph.  4:  4, — 5:  23,  Christ  being  the 
Head  of  the  church  or  body.  In  this  Church 
which  he  has  commHuded  his  servants  to  occupy 
^ili  he  come,  Luke,  19  :  13,  he  has  institutecf 
tangible  ordinances,  by  means  of  which,  in  con- 
nection with  his  word  and  Spirit,  he  might  pre- 
pare a  holy  people  for  his  kingdom,  in  which 
are  to  dwell  none  but  righteous  and  holy  per- 
sons ;  and  this  state  of  things  will  not  be  found 
to  exist  during  the  present  d!Sj)ensation  of  grace  : 
no,  not  until  the  Lord  shall  come  from  heaven, 
and  establish  his  kingdom,  for  which  he  taught 
his  folio weis  to  p;ay,  saying  "  Thy  kingdom 
come,  thy  will  be  done  on  earth  as  it  is  in  heav- 
en." Not  until  Christ  shall  personally  come  will 
this  prater  be  fulfilled;  for  as  I  st<ited  before, 
the  coming  of  the  Lord  the  second  timaC,  is  al- 
ways spoken  of  in  connection  with  the  coming 
of  his  kingdom. 

Again  :  St.  John,  in  writing  the  Apocalypse, 
in  the  very  last  sentence  in  that  grand  produc- 
tion, offers  up  a  very  short,  but  ardent  prayer, 
in  these  words^;  "  even  so,  come  Lord  Jesus.'* 
From  this  we  learn,  that  St.  John  knew  and  felt 
Uiore  the  importance  of  the  second  coming  of  the 
Lord  Jesus  Christ,  than  we,  careless,  and  harf- 
enlightened  professors  do,  in  this  nineteenth  ceri- 
tury  of  great  light  and  knowledge.  However, 
to  some  extent  we  are  excusable,  as  it  is  not  pos- 
sible for  us  to  know,  during  the  present  dispen- 
sation, for  we  can  only  see  here  as  it  werr^ 
"through  a  glass  darkly,"  bat  in  the  new  dis~ 


TRINR      IMM£RSION.  Ill 

pensation,  or  kingdom  of  Christ,  "  we  shall  see 
lace  to  face;  now  we  know  in  part,  but  then 
shall  we  know  even  also  as  we  are  known/'  i 
Cor.  13 :  12.  Every  succeeding  dispensation 
has  had  an  enlargement,  or  increase  of  light,  and 
knowledge,  and  so  it  will  continue.  Thus  we 
see  that  man  since  sin  entered  into  the  world, 
has  had,  by  the  appointment  of  God,  means  suit- 
ably adapted  to  his  state  and  condition  in  every 
dispensation  under  which  he  has  lived.  God  has 
always  ordained  tangible  ordinances  under  each 
dispensation,  in  connection  with  his  word  and 
spirit,  to  fit  and  prepare  man  for  the  succeeding 
dispensation,  and  in  all  of  them,  he  acted  with 
an  eye  single,  if  the  expression  is  admissible,  to 
prepare  the  people  fur  the  very  kingdom  for 
which  we  should  so  ar€}ently  pray.  Just  as  the 
church  of  God  commenced,  in  the  hearts  of  the 
holy  Patriarchs  during  the  palriaichal  dispensa- 
tion, and  was  only  visible  to  each  family,  by 
their  worship  in  that  capacity  ;  so  we  see  an  in- 
crease and  enlargement  of  light,  and  more  vis- 
ible development  of  the  church,  under  the 
succeeding  or  Jewish  dispensation,  where  the 
true  Israel  worshiped  God  in  the  capacity  of  a 
nation,  attending  (o  all  the  visible  ordinances, 
all  of  which  more  or  less,  pointed  to  the  coming 
of  the  Prince  of  Peace,  the  Lord  Messiah,  either 
in  his  humiliation  unto  death,  the  cross,  and  the 
grave,  or  to  his  second  coming,  connected  with 
his  crown  and  his  kingdom.  So  under  the  suc- 
ceeding gospel   dispensation,,    we   have  an  in- 


112  DISCUSSION      ON 

creased  enlargement  of  light,  as  far  superior  to 
that  of  the  two  preceding  it,  as  the  light  of 
the  nieridian  sun  is  over  the  light  of  the  moon 
and  the  stars,  for  the  church  now  has  its  full  de- 
velopment, with  all  the  ordinances  looking  back 
to  the  cross  and  the  grave,  and  looking  forward 
to  the  glorious  coming  of  Christ  and  his  king- 
dom ;  and  the  kingdom  being  within  us  just  as 
the  church  was  within  the  Patriarchs,  and  only 
partially  developed  under  the  Jewish,  but. in  its 
completeness,  under  the  present  dispensation, 
and  will  ere  long  be  succeeded  by  the  Millen- 
nial dispensation. 

This  church  of  the  Lord  in  its  now  complete- 
ness, to  which  there  will  never  be  any  iarlher 
enlargement,  seems  to  have  had  its  commence- 
ment as  you  stated  in  your  last  communication, 
when  the  Lord  instituted  his  ordinances.  It 
does  not  appear  to  me  that  it  could  have  been 
before,  at  least  in  its  completeness,  because  these 
ordinances  are  all  important,  and  essential,  to 
fit  and  qualify  us  for  the  coming  of  the  Lord, 
anrl  his  kingdom,  to  which  kingdom,  I  have  no 
doubt  the  Lord  referred,  when  he  said  that  he 
would  no  more  drink  with  them,  of  the  fruit  of 
the  vine,  until  he  would  drink  it  with  them  anew 
in  his  Father's  kingdom,  Matt  26:  29.  Now, 
my  dear  brother,  as  you  have  called  my  atten- 
tion, not  directly  but  indirectly,  through  the 
whole  of  your  correspondence  with  me,  to  the 
ordinances  of  the  church,  your  arguments  and  ev- 
idences, being  all  intimately  connected,  in  estab- 


TRIKE       IMMERSION.  IIB 

Jisbed,  or  at  least,  the  disciples  with  their 
Master,  worshiped  in  the  capacity  of  the  church, 
before  the  day  of  Pentecost.  1  was  necessarily 
forced  to  more  carefully  investigate  your  posi- 
tion, and  compare  it  with  my  views,  and  then 
comparing  both  with  the  word  of  God,  I  discov- 
ered after  weighing  all  your  arguments  and  evi- 
dences, that  some  things  which  were  practiced, 
or  at  least  attended  to  by  Christ  and  his  apos- 
tles on  the  night  in  which  he  was  betrayed, 
which  I  did  never  believe  were  intended  to  be 
observed  as  ordinances  of  the  house  of  God,  or 
the  church.  For  instance,  feet-washing  I  had 
never  regarded  as  being  any  thing  more  than  an 
act  of  hospitality,  and  not  a  church  ordinance  ; 
but  having  investigated  the  subject  fairly  and 
honestly,  as  I  now  humbly  believe,  through  the 
word  of  God,  I  now  emphatically  believe  it  to 
be  an  ordinance  of  the  church  of  Christ,  as  well 
as  the  communion — both  resting  on  the  same 
authority — instituted  at  the  same  lime.  The 
only  difference  is  in  the  design  ; — the  one  com- 
memorates the  death  of  the  Lord,  and  the  other 
is  designed  to  humble  us,  to  teach  us  humility, 
just  what  we  so  much  need,  to  fit  and  prepare 
us  for  a  proper  waiting  on  the  Lord,  and  a  prop- 
er discharge  of  our  duties  toward  one  another, 
as  set  forth  in  Matt.  18  :  12—22.  There  is  no 
doubt  now,  in  my  mind,  that  when  the  devil 
succeeded  in  forcing  this  ordinance  out  of  the 
house  of  God,  bis  triumph  was  great,  because, 
as  he  succeeded  in  getting  out  huaiility,  he  suc- 
3 


114  DISCUSSION       ON 

ceeded  in  the  same  degree  in  forcing  in  pride. 
Almost  anything  else  might  have  been  removed 
with  less  injury  to  his  cause,  than  this  humbling 
ordinance,  which  he  well  knew.  Hence,  he 
made  an  attack  upon  it  in  an  early  age  of  the 
Christian  church.  He  well  knew  that  it  would 
not  bear  varnishing  to  make  it  attractive,  by 
putting  a  gloss  over  it,  as  he  might  do  over  the 
communion.  This  he  might  make  to  appear 
fashionable,  by  having  fine,  costly  gold  and  sil- 
ver plated  pitchers,  and  chaliced  cups:  No,  this 
ordinance  he  did  not  attack,  but  he  succeeded  in 
changing  it  in  various  ways,  calling  it  the  Com- 
munion and  Sacrament ;  and  instead  of  using 
common  vessels,  he  has  introduced  gold  and  sil- 
ver plate. 

The  devil  well  knew  that  in  feetwashing,  the 
brother  or  sister  would  have  to  stoop  down  to 
the  feet  of  the  brother  or  sister,  whether  king 
or  peasant,  rich  or  poor,  high  or  low,  learned  or 
unlearned,  noble  or  ignoble — he  knew  that  this 
would  bring  every  one  on  an  equality.  And  it 
is  to  the  interest  of  Satan  to  have  the  human 
family  as  much  divided  as  possible,  by  riches 
and  poverty  ;  but  especially  does  he  like  for  the 
church  to  be  rich  in  filthy  lucre,  because,  where 
that  abounds,  there  will  be  pride,  and  pride  is 
the  very  principle  that  builds  up  his  cause;  and 
he  is  just  as  willing  to  co-operate  with  the  proud, 
fashionable  professor  of  religion,  even  though  he 
be  a  preacher,  as  a  man  who  makes  no  preten- 
sion to  religion.     For  he  is  just  as  ready  to  go 


TRINE       IMMERSION.  115 

■with  a  proud,  fashionable  professor  to  his  tem- 
ple, the  temple  of  his  God,  as  to  go  with  an- 
other to  the  drinking  or  gambling  saloon;  be- 
cause he  considers  them  both  safe,  so  far  as  bis 
interest  is  concerned.  But  feetwashing  is  an 
ordinance  that  will  never  become  fashionable, 
because  it  is  humiliating,  and,  by  bringing  all 
upon  an  equality,  it  is  without  doubt,  benign 
and  blessed  in  all  its  influences,  wherevj^ 
and  whenever  practiced  by  his  people  in  the 
name  of  the  Lord.  The  Lord's  supper  {I  do 
not  mean  the  Communion,)  is  another  ordinance 
which  I  never  regarded  as  having  any  authority 
sufficient  to  justify  the  practice  of  it  by  the  disci- 
ples of  the  Lord.  The  supper  which  the  Lord 
ate  with  his  disciples,  I  always  regarded  as  be- 
ing the  Jewish  Passover^  which  he  observed 
with  them  before  he  should  suffer,  and  then  and 
there  establish  his  ordinance  for  commemorating 
his  death  and  sufferings.  And  having  been 
taught,  and  having  taught  many  others  the 
same  doctrine  in  honesty  and  sincerity,  I  was 
undoubtedly  slow  to  give  up  what  cost  me  so 
many  years  study.  I  now  declare  to  you  and 
to  the  world,  that,  upon  a  fai-r  investigation  of 
*the  scriptures,  I  w^as,  with  hosts  of  others, 
in  error.  Read  Matt.,  26  :  17— 30.  Mark,  14: 
12—27:  John,  13:  1—12.  In  these  three 
chapters  you  will  find  all  that  is  recorded  in 
reference  to  the  setting  forth  of  this  ordinance. 
Here  we  learn  something  about  the  supper, 
which  is  confounded,  in  the  minds  of  thousands 


116  DISCUSSION       ON 

of  good,  honest  and  sincere  people,  with  that 
which  is  properly  called  the  Communion,  the 
ordinance  commemorative  of  the  death  and  suf- 
ferings of  Christ.  I  always  believed  that  the 
Lord  and  his  disciples  were  eating  a  supper, 
when  he  set  up  his  ordinance,  but  as  I  remarked 
before,  that  they  were  eating  the  last  Jewish 
Passover,  the  same  that  the  Jews  were  eating. 
But  by  investigating  the  scriptures  honestly, 
with  a  heart  willing  to  be  taught,  I  can  now  see 
clearly,  that  while  the  Jews  were  eating,  no 
doubt,  the  Passover  supper,  during  the  same 
twenty-four  hours,  called  the  day  of  the  Pass- 
over, Christ  was  eating  his  Passover  with  his 
disciples,  which  w^as  of  far  more  importance  to 
his  little  flock  and  all  the  brethren  to  the  end  of 
the  present  dispensation.  It  is  exceedingly 
comforting  and  consoling,  because  it  is  the  only 
ordinance  that  looks  before  us  into  the  future 
dispensation.  Not  like  the  Communion,  which 
looks  back  to  the  cross,  filling  the  soul  with 
gloom  and  sorrow, — this  supper  looks  forw^ard 
to  a  most  glorious  time,  even  to  the  personal 
coming  of  our  Lord  Jesus  Christ  and  his  king- 
dom, when  all  tHe  Lord's  people  will  have  a, 
glorious  time,  when  they  all  shall  sit  down  with 
the  Lord  at  the  banquet,  that  great  supper,  to 
which  he,  no  doubt,  refers  in  the  26th  chap,  of 
Matthew,  and  also  in  Mark  and  Luke,  when  he 
says  he  will  no  more  drink  of  the  fruit  of  the 
vine  until  he  drinks  it  new  with  them  in  his  Fa- 
ther's kingdom.     And  I  cannot  see,  as  I  stated 


tRilTE      tl|tMER$;0,N»  117 

before,  th^t  there  is  any  difference  or  distinction 
in  the  ter^s  kingdom  of  God,  and  of  Christ,  and 
of  heaven,  these  terms  being  used  synonymous- 
ly, as  I  have  formerly  shown. — Now  my  dear 
brother,  after  mature  reflection,  and  serious  con- 
sideration, and  being  honest  with  myself  (as  all 
men  ought  to  be,  and  if  they  really  were,  we 
would  witness  a  revolution  in  a  short  time,  that 
w^ould  almost  bring  a  heaven  on  earth,)  I  be- 
lieve, if  the  design  of  the  supper  was  properly 
understood,  and  rightly  appreciated,  the  effect 
"Would  be  corresponding  with  its  grand  design, 
and  that  is,  the  ardent  prayer  and  anxious  de- 
sire for  the  glorious  coming  of  our  Lord  Jesus, 
that  we  may  eat  with  him  the  Marriage  Supper. 
Hence  the  great  importance  of  making  all  ne- 
cessary preparation  for  that  great  event,  by  the 
use  of  all  the  means  which  have  been  so  gra- 
ciously placed  within  our  reach,  by  the  word 
and  Spirit  of  God, 

I  can  now  clearly  see  the  w^isdom  and  good- 
ness of  God,  in  instituting  the  ordinances  of  the 
supper,  the  communion,  feetwashing  and  the 
holy  kiss,  or  kiss  of  Charity.  This  last  duty  I 
do  not  think  needs  any  argument  or  evidence  to 
convince  any  honest  sane  person.  Who  ever 
did  love  any  object  in  this  world,  either  a  father, 
a  mother,  a  brother,  a  sister,  a  child,  a  husband 
or  a  wife,  on  whose  lips  he  would  not  love  to 
bestow  the  kiss  of  affection  ?  This  is  but  natu- 
ral. We  are  fully  aware  however,  that  there 
has  been  many  a  kiss  given  like  that  of  Judas, 


118  DISCUSSION      ON 

But  that  is  no  argument  against  the  sincere  kiss 
of  charity.  If,  then,  we  are  really  the  children 
of  God,  and  brethren  of  the  Lord  Jesus  Christ, 
and  brethren  of  one  another,  our  relationship  is 
as  much  more  exalted  above  any  natural  rela- 
tionship we  can  sustain  here,  as  the  heaven  is 
higher  than  the  earth.  Therefore,  if  we  love 
God,  and  our  Elder  Brother,  the  Lord  Jesus 
Christ,  whom  we  cannot  see  with  our  natural 
eyes,  we  will  always  feel  it  a  great  privilege 
and  comfort,  to  meet  our  brethren  with  the  holy 
kiss.  Yes,  give  the  kiss  of  charity  to  a  brother 
of  our  glorious  Redeemer,  and  our  own  brethren 
whom  we  should  love  above  every  other  object 
in  this  world,  and  this  will  we  do  if  we  rightly 
appreciate  our  exalted  relation  to  God,  and  to  one 
another.  Indeed  the  holy  kiss  is  well  calcula- 
ted to  inspire  us  to  an  increase  of  love^  and  af- 
fection toward  one  another. 

Having  now  fully  set  forth  to  you  ray  reason 
for  my  change  in  reference  to  these  ordinances, 
the  Lord's  supper,  feetwashing  in  the  church, 
and  the  holy  kiss,  I  shall  next  set  forth  to  you, 
the  various  reasons  by  which  I  was  led  to  obey 
the  gospel  of  our  Lord  Jesus  Christ,  by  being 
baptized  according  to  the  great  commission, 
"into  the  name  of  the  Father,  and  of  the  Son, 
and  of,the  Holy  Ghost." 

Just  about  the  time,  that  your  last  communi- 
cation came  to  hand,  I  had  under  consideration 
Eph.  4.  O.,  to  reconcile  the  one  immersion  which 
Paul  there  calls  one  baptism,  with  your  view, 


TRINE      IMMERSION.  119 

that  the  three  immersions  according  to  the  com- 
mission, constitute  this  one  baptism,  or  immer- 
sion. This  was  something  very  difficult  for  me 
to  reconcile.  You  stated  in  your  second  com- 
munication and  urged  your  argument  with  great 
force,  that  three  actions^  were  required  to  consti- 
tute it,  the  one  Christian  baptism,  according  to 
the  great  commission,  and  according  to  Paul. 
This  being  in  direct  opposition  to  my  position 
which  I  had  taken  in  reference  to  all  active 
verbs  never  implying  more  than  one  action,  I, 
of  course  meant,  but  I  find  in  looking  over  ray 
copy  I  did  not  express  it,  that  all  verbs  express- 
ive of  specific  action,  could  mean  but  one  action. 
In  this  view  I  acknowledge  to  you,  that  I  was 
in  error,  and  stand  corrected  by  you,  so  far  as 
repetition  of  the  same  action  is  concerned.  But 
it  is  still  true,  that  all  verbs  of  specific  action, 
can  mean  only  the  action  which  they  express. 
As  for  instance,  baptizo  cannot  mean  to  sprin- 
kle or  pour;  nor  can  i^aino  or  ravfizo,  mean  to 
immerse,  &c.  But  while  I  see  that  neither  of 
these  verbs,  expressive  of  specifiic  action,  can 
prevent  the  repetition  of  the  same  action  ex- 
pressed by  the  active  verbs,  I  thus  became 
better  prepared  seriously  to  investigate  the  pas- 
sage in  Eph.  4:  5,  and  was  led  to  believe  that 
Paul  did  not  so  much  allude  to  the  action  or  ac- 
tions, as  to  the  fact  that  we  are  but  once  bap- 
tized or  immersed,  to  introduce  us  into  the  one 
body,  being  led  by  the  one  Spirit.  For  as  the 
Apostle  says,  1  Cor.  12 :  13,  for  by  one  Spririt 


1^  DisciraatON    off 

are  we  all  baptized  into  ope  bwly,  or  ehmpcb^ 
and  all  called  by  one  hope  of  oiip  calling,  OBte 
Lord  &c.  From  these  facts  I  ant  induced  to 
believe,  that  Paul,  in  the  passage  under  consid- 
eration, alludes  to  the  fact  of  our  being  baptized 
or  immersed  but  one  time  during  life,  without 
any  reference  to  one,  or  twenty  actions  being 
performed  in  the  ordinance  when  administered. 
It  is  not  like  the  other  ordir)ances,  which  are 
constantly  to  impress  our  minds  with  some  facts, 
either  past  or  future,  by  which'  means,  in  con- 
nection with  his  word  and  Spirit,  we  may  be  con- 
tinually fitted  and  prepared  for  a  proper  waiting 
on  the  Lord,  and  become  more  assimilated  with 
his  character,  to  be  accepted  at  his  coming,  and 
his  kingdom.  2  Thess.,  4th  chapter.  Thus,  I 
was  endeavoring  to  harmonize  the  language  of 
Paul,  with  that  of  the  Commission,  which  you 
so  earnestly  contend  implies  three  actions,  accor- 
ding to  the  structure  of  the  sentence.  At  just 
about  this  stage  of  the  investigation,  bro.  Wm. 
C.  Thurman  paid  us  a  visit  at  this  place,  and 
lectured  on  the  subject  of  baptism,  and  his  ar- 
guments weie  lucid  and  clear  in  establishing  the 
three  actions  in  the  divine  ordinance.  In  the 
first  place,  he  quoted  all  the  ancient  Greek  fa- 
thers, and  all  the  authors  which  you  have  quo- 
ted in  your  communication  of  Aug.  12th,  which 
have,  principally,  been  adduced  by  all  the  advo- 
cates of  single  immersion,  and  especially,  Mr. 
A.  Campbell,  in  his  large  work  on  baptism,  and 
his  debate  with  Mr*  N.  Rice,    These  ?mthori- 


ties  are  all  generally  brought  forwar<l  to  sustaia 
Immersion  as  the  only  action  in  that  divine  or^ 
dinance  or  institution,  but  they  nearly  or  quite 
all  testify  in  favor  of  trine  immersion.  Thus  far 
I  had  all  the  evidence  before  me  that  had  been 
furnished,  as  already  referred  to  above.  But 
there  was  another  argument  which  brother 
Thurman  offered,  which  was  more  convincing 
to  my  mind,  than  all  the  other  arguments  that 
had  been  brought  forward;  one  of  which  I  fre- 
quently used  against  pouring  and  sprinkling,  and 
not  without  success  in  establishing  single  immer- 
sion on  many  occasions ;  and  therefore,  I  saw 
very  clearly,  that  he  was  bound  to  force  me  from 
my  position,  with  my  own  arguments  or  weap- 
ons. The  argument  was  this:  "  If  sprinkling 
was  w^hat  the  Apostles  practiced  for  baptism, 
then  pouring  would  never  have  been  introduced  ; 
and  if  pouring  was  practiced,  then  single  immer- 
sion never  would  have  been  dreamed  of;  and  if 
single  immersion  had  been  the  apostolic  practice, 
then  trine  immersion  never  would  have  been  in- 
troduced, and  more  especially,  as  early  as  the 
fathers  say  it  was  practiced. 

As  man  is  naturally  inclined  to  substitute  the 
more  easy,  for  that  which  is  not  so  convenient, 
it  is  not  reasonable  to  suppose  that  any  who 
were  to  administer  the  ordinance,  would  substi- 
tute trine  immersion  for  single  immersion,  or 
single  immersion  for  pouring  or  sprinkling." 

Thus  we  can  see  that  it  was  nahiral  for  the 
clergy,  first,  to  make  it  a  little  easier,  by  sub- 


i2S  DISCUSSION      ON 

fitituting  single  immersion  for  trine  immer^ 
sion. 

The  next  step  to  gratify  the  pride  and  ease  of 
the  clergy,  was,  to  introduce  pouring  water 
from  a  pitcher,  upon  the  head  of  the  catechu- 
men, in  place  of  single  immersion.  But  this 
was  still  attenffed  with  some  inconvenience,  be- 
cause it  was  likely  to  wet  the  elegant  toilet  of 
the  candidate,  which  was  perhaps  purposely 
prepared  for  the  occasion  :  and  besides  this,  it 
was  likely  to  discommode  the  administrator,  in 
like  manner,  more  or  less.  So  sprinklmg  was 
introduced  to  obviate  the  difficulty.  And  as  a 
last  substitute  for  sprinkling,  among  the  most 
fashionable  churches  and  fastidious  clergy,  *to 
make  it  still  more  convenient,  and  a  little  more 
decent,  the  practice  of  the  touch,  with  a  moist- 
ened finger  of  the  administrator,  was  adopted. 

Thus  we  see,  that  baptism,  adapted  to  the 
pride  and  carnality  of  fashionable  church  estab- 
lishments, ba*N  dwindled  down  to  nolhing;.  This 
argument  being  properly  considered,  those  who 


*  This  expression  will  seem  to  be  harsh  to  those  to 
whom  it  applies,  but  it  is  warranted  by  facts,  as  may  be 
seen  by  the  following  declaration,  made  by  presiding  El- 
der Mr.  F.,  upon  a  baptismal  occasion  according  to  the 
usages  of  his  church.  He  said,  "•  Baptism  may  be  per- 
formed by  different  modes,  as  immersion,  pouring,  and 
sprinkling.  Immersion  is  valid  baptism,  pouring  is  valid 
baptism,  and  sprinkling  is  valid  baptism;  but  we  prefer 
the  latter,  because  it  is  a  little  more  convenient,  and  a  lit- 
tle more  decent,  and  a  little  more  every  thing  in  order.'* 


TRtNE      IMMERSION.  123 

are  candid  and  honest  with  themselves,  must 
clearly  see  how  that  which  appears  to  be  the 
most  difficult  or  inconvenient,  namely,  trine  im- 
mersion, has  yielded,  or  been  superceded  by 
those  more  convenient  forms,  and  must  inevita- 
bly have  been  that  which  the  apostles  practiced 
in  the  administration  of  the  divine  ordinance  of 
baptism. 

Brother  Thurman  used  the  above  argument 
in  my  hearing  about  four  years  ago,  and  it  fre- 
quently recurred  to  my  mind  during  the  four 
years  interval,  but  I  do  not  think  I  would  ever 
have  thought  upon  it  seriously,  had  it  not  been 
for  the  correspondence  opened  between  us  about 
a  year  previous  to  bro.  Thurman's  last  visit 
here.  Because,  when  he  was  here  four  years 
ago,  he  stated  that  A.  Campbell,  that  great  and 
learned  man,  had  as  good  as  acknowledged  that 
trine  immersion  was  practice^  by  the  Apostles 
and  primitive  Christians.  This  admission,  he 
said,  was  made  at  the  time  of  his  debate  with 
Mr.  N.  Rice,  and  I  charged  brother  Thurman 
to  his  brethren,  with  misrepresentation,  which 
charge  they  communicated  to  him,  and  it  caused 
him  to  send  on  an  appointment  to  clear  up  what 
he  had  stated  before  me,  and  the  people  who 
heard  him  on  the  occasion  alluded  to.  When 
the  time  of  the  appointment  arrived,  T  went  to 
the  place  appointed,  with  Mr.  A.  Campbell's 
work  on  baptism  in  my  hand.  I  not  having 
his  debate  with  N.  Rice,  and  supposing  that  all 
that  he  had  ever  spoken  on  that  subject  could 


124  puct^&SiiON    6fr 

lie  foucid  in  His  woj?k  on  baptism,  to  my  surprise, 
Jie  did  not  mal^e  his  appearance,  which  I  learned 
aoon  afterwards,  was  owing  to  some  cause  be- 
yond his  control.  Soon  afterwards,  the  war 
began  to  make  such  ravages,  that  traveling 
across  the  Blue  Ridge  Mountains  became  more 
and  more  dangerous  and  difficult,  and  1  heard 
no  more  of  him  until  near  the  close  of  the  war, 
when  I  heard  that  he  had  gone  to  Boston,  Mass- 
achusetts ;  so  that  I  had  no  opportunity  affor- 
ded me  to  have  an  interview  with  him,  until 
early  this  fall,  when  he  paid  us  a  second  visit, 
and  delivered  several  lectures  on  various  sub- 
jects; not  however,  before  calling  on  ine  to  ex- 
plain and  prove  that  what  he  had  stated  in 
reference  to  Mr.  A.  C.  was  true.  And  as  I  did 
not  have  the  work  alluded  to,  namely,  the  debate 
between  Capbell  and  Rice,  I  could  not  then  be 
fully  satisfied,  because  I  could  not  find  but  one 
or  two  of  the  fathers  as  quoted  in  A.  C's.  work 
on  baptism,  favoring  trine  immersion  ;  but  he  re- 
ferred me  to  the  debate;  which  work  I  finally 
found  in  the  library  of  brother  Daniel  Thomas. 
And  in  examining  the  work,  I  found  the  lan- 
guage from  which  he  drew  his  inferences  and 
conclusions.  I  do  not  now  just  recollect  the 
pages,  but  you  can  find  them  in  the  twelfth  ar- 
gument on  the  action  of  baptism.  And  I  must 
humbly  acknowledge  that  I  was  utterly  aston- 
ished when  I  looked  over  the  testimony  of  the 
Greek  fathers  and  historians,  that  the  most  of 
them  bear  testimony  to  trine  immersion,  from 


TRINE       IMMERSION.  125 

the  very  earliest  age  after  the  Apostles,  and 
that  they  are  all  quoted  by  the  advocates  of  sin- 
gle immersion,  to  establish  the  scriptural  action-, 
and  at  the  same  time  refuse  to  practice  that  to 
which  they  testify.  Oh,  consistency,  thou  art  a 
jewel  of  great  price.  But  my  dear  brother,  as 
I,  for  one,  was  determined  to  be  honest  with 
myself  in  this  important  matter,  although  1  was 
not  fully  convinced  or  satisfied,  that  the  Apos- 
tles really  practiced  trine  immersion,  yet  I  must 
acknow-ledge  that  my  faith  in  my  position  was 
very  much  shaken,  and  I  was  determined  to 
prosecute  ray  investigations,  and  thus  continue 
to  combat  you  and  the  brethren,  as  long  as  I 
had  a  plank  to  stand  upon,  just  what  I  had  been 
doing  with  kind  feelings  for  fourteen  years  or 
more.  I  was  determined  to  convince  you  of 
your  errors,  or  you  should  convince  me  of  mine. 
But  at  about  this  stage  of  my  investigations,  a 
little  pamphlet  was  handed  to  me,  which  pro- 
fessed to  be  a  treatise  on  trine  immersion,  writ- 
ten by  Elder  Adamson,  a  Disciple,  w^hich  I 
found  to  be  written  against  trine  imm-ersion,  and 
favoring  ray  views.  It  seemed  to  do  my  very 
heart  good  to  receive  such  assistance,  in  such 
gTeat  time  of  need,  but  after  reading  it  over  and 
over,  again  and  again,  and  examining  his  gram-- 
matical  analysis  of  the  commission,  I  was  a  little 
surprised  to  find  a  considerable  amount  of  soph- 
istry in  his  parsing  of  the  com.mission  as  a  com- 
plex sentence,  instead  of  a  compound  sentence  : 
but  more   especially   was   I  surprised,  when  I 


126  DISCUSSION       ON 

looked  over  it,  and  examined  some  of  the  sen- 
tences he  adduced,  as  being  analogous  to  the 
commission.  On  page  9,  you  will  see  the  fol- 
lowing sentence,  which  he  says  is  just  such  a 
sentence  as  the  commission,  and  this  one  is  a 
specimen  of  all  the  others.  He  says,  (after  par- 
sing the  commission,  which  he  calls  a  complex 
sentence,  pp.  7  and  8,)  to  illustrate  this  subject 
to  the  comprehension  of  every  one,  suppose  a 
person  should  say  that  he  bought  goods  at  the 
store  of  Smith,  Brown  and  Jones.  This  would 
be  a  similar  construction  to  that  in  Matthew, 
28:  19,  excepting  the  omission  of  the  preposi- 
tion of\  denoting  the  genitive  case  of  the  namCvS 
Brown  and  Jones :  yet  every  one  knows  that 
the  goods  would  be  purchased  only  once,  and 
not  three  times.  Now  this  appears  to  be  a  ve- 
ry plausible  argument  at  first  sight,  but  vhile  I 
was  occupied  in  reviewing  this  treatise,  and  ex- 
amining the  analysis  of  the  commission,  there 
was  another  little  work  handed  to  me,  which 
jiroved  to  be  what  it  really  professed,  a  defense 
of  trine  immersion,  by  Elder  James  Quinter  ;  or 
rather,  a  review  of  Elder  Adamson's  treatise 
against  trine  immersion,  and  it  has  proved  to  be 
a  perfect  defense  of  trine  immersion.  He  hVts 
also,  in  this  review,  in  my  humble  belief,  fully 
established  trine  immersion  to  have  been  prac- 
ticed by  the  Apostles.  He  fully  established  the 
fact,  that  the  commission  is  really  a  compound 
sentence,  and  that  it  is  elliptical,  and  (hat  when 
it  is  parsed  according  lo  tl.e  rules  of  syntax,  as 


TRINE       IMMERSION.  127 

given  by  the  very  best  grammarians,  with  the 
ellipses  filled  and  made  replete  and  plenary, — 
will  read  thtis  :  "Go  ye,  and  teach  all  nations, 
baptizing  them  into  the  name  of  the  Father,  and 
baptizing  them  into  the  name  of  the  Son,  and 
baptizing  them  into  the  name  of  the  Holy  Spi«- 
rit." 

Now  let  us  try  Elder  A  damson's  sentence, 
which  he  says  is  analogous  to  the  commission, 
as  it  is  at  present  rendered,     ft  is  as  follows: 

"  He  bought  goods  at  the  store  of  Smith, 
Jones,  and  Brown."  Here  we  see  already,  that 
this  is  a  simple  sentence,  and  has  no  resemblance 
to  the  commission.  But  let  us  try  again  and 
make  the  commission  read  like  Elder  A's  anal" 
ogous  sentence,  "  Go  teach  all  nations,  bapti- 
zincr  them  in  the  name  of  the  Father,  Son  and 
Holy  Spirit."  Here  the  two  sentences  would 
be  alike,  and  every  tyro  in  scripture  would  see 
that  but  one  action  could  be  applied,  to  baptize 
according  to  this  construction  of  the  commission. 
Let  us  now  try  his  analogous  sentence,  and  let 
It  be  constructed  like  the  commission,  and  bear 
some  resemblance  to  it,  and  then  let  us  see  if 
every  tyro  in  letters  will  not  agree  that  the 
goods  w-ere  purchased  at  three  different  times, 
and  three  different  stores,  whether  I  mention 
store  or  stores,  or  omit  both,  because,  it  will  be 
implied  where  the  goods  are  bought.  Now  for 
the  sentence  ;  "  He  bought  goods  of  Smith,  and 
of  the  son,  and  of  the  grand-son."  Here  now  is 
the  sentence,  coming  as  near  the  commission  as 


1!^  DISCUSSION       ON 

it  can  be  made.  And  although  it  is  a  compound 
and  elliptical  sentence,  and  without  making  it 
replete  and  plenary,  every  one  can  see,  unless 
hlinded  by  prejudice,  that  the  goods  were  pur- 
chased at  three  different  times  and  places. 
But  let  us  now  fill  up  the  sentence,  and  it  will 
read  thus.  He  bought  goods  at  the  store  of 
Smith,  and  he  bought  goods  at  the  store  of  his 
son,  and  he  bought  goods  at  the  store  of  his 
grand-son.  Now  while  this  filling  up  is  neces* 
sary  to  parse  the  sentence  correctly,  it  is  not 
necessary  for  a  proper  understanding  of  the  sen- 
tence. If  the  commission  is  made  to  read  ex- 
actly, or  as  near  as  possible  analogous,  there 
will  be  no  difference.  But  make  it  read  like 
Elder  A's  analogy,  and  you  will  have  but  one 
action -in  administering  the  divine  ordinance. 
But  on  the  other  hand,  make  Elder  A's  analo- 
gy read  like  the  commission,  and  then  we  have 
three  purchases  of  goods  from  three  different 
stores  ;  and  therefore,  the  commission  will  also 
call  for  three  actions  in  the  ordinance  of  bap- 
tism. 

I  do  not  propose  to  write  out  a  full  expo- 
sition of  all  the  grammatical  arguments,  of  either 
Elder  Adamson  or  Elder  Quinter,  only  so  far  as 
their  tendency  has  been  to  establish  the  truth  of 
trine  immersion  in  my  mind.  This  is  clearly 
expressed  in  the  commission,  when  the  ellipsis 
is  filled  up,  and  it  is  parsed  as  a  compound  sen- 
tence, according  to  the  rules  of  synta^',  as  given 
by  the  best  grammarians,  such  as  Barret,  James 


TRINE      IMMERSION.  139 

Brown,  Covel's  digest  of  English  Grammar,  &c. 
For  further  information  on  this  subject  I  would 
refer  all  that  are  interested  on  this  important 
subject,  to  the  reading  of  Elder  James  Quinter's 
pamphlet,  which  I  am  satisfied,  will  prove 
interesting  to  all  persons  who  may  have  doubt 
in  their  minds  in  reference  to  the  action  in  the 
ordinance  of  baptism.  All  that  will  be  neces- 
sary on  the  part  of  the  reader  will  be  to  divest 
himself  of  all  prejudice,  and  early  educational 
influence,  to  act  honestly  with  himself,  to  exam- 
ine the  work  carefully,  grammatically,  and  accor- 
ding to  common  sense,  and  it  cannot  fail  to  con- 
vince any  one  who  feels  interested  on  this  all 
important  subject.  And  it  ought,  without 
doubt,  to  interest  every  rational  creature,  more 
especially,  those  who  have  made  a  profession  of 
serving  God,  honestly  believing  that  they  are 
right.  Such  I  would  advise  and  admonish,  if 
they  have  not  been  fully  baptized  according  to 
the  true  construction  of  the  Savior's  commission 
to  the  Apostles,  to  investigate  this  subject  thor- 
oughly, as  they  can  lose  nothing  by  the  inves- 
tigation,  and  they  may  gain  much,  as  this  is  the 
ordinance  through  Tvhich  penitent  believers  are 
brought  into  the  church  or  body  of  Jesus  Christ, 
where  they  can  attend  to  all  these  blessed  ordi- 
nances that  the  Lord  has  instituted  for  the  ob- 
servance of  his  brethren,  in  connection  with  his 
word  and  Spirit,  to  fit  and  prepare  them  for  his 
appearing  and  kingdom.  2  Tim.  4  :  1.  And 
whatever  we  do,  let  us  not  neglect  the  assem- 
9 


130  DISCUSSION      ON 

bling  of  ourselves  together  often,  and  our  atten- 
ding to  the  ordinances  of  the  Lord's  house^  the 
ehurch  of  the  living  God.  Let  us  not  only  at- 
tend to  teaching,  exhortation,  prayer,  praise, 
and  thanksgiving,  but  also  to  the  commemora- 
ting of  the  broken  body  and  shed  blood  of  the 
Lord. 

Feet-washing,  which  is  so  well  calculated  to 
remind  us  of  the  humility  and  condescension  of 
our  Lord  and  Master,  and  to  humble  us  for  a 
proper  waiting  on  the  Lord,  and  to  prepare  us 
constantly  for  our  duty  toward  one  another^ 
must  not  be  neglected. 

The  salutation  of  the  kiss,  whenever  we  meet 
our  brethren,  which  is  so  well  calculated  to  cul- 
tivate love  amongst  us  toward  each  other,  which 
is  so  very  important  to  prove  that  we  have  been 
with  Jesus,  and  that  we  have  been  born  of  God, 
must  be  observed. 

And  the  last,  but  by  no  means  the  least  ordi- 
nance to  be  attended  to  by  us,  is  the  Lord's  sup- 
per, which  looks  forward,  and  inspires  us  with 
great  joy  and  consolation,  in  hope  of  being  par- 
takers with  the  Lord  Jesus  Christ,  at  that  grand 
banquet,  the  marriage  supper  of  the  Lamb,  to 
which  he  alluded,  when  he  said  that  he  would 
no  more  drink  of  the  fruit  of  the  vine,  until  he 
would  drink  it  new  with  them  in  his  Father's 
kingdom.  Matt.  26  :  54.  Oh,  this  glorious 
hope  of  the  true  Christian,  which  the  Apostle 
Peter  speaks  of,  where  he  says,  1  Epis.  1  :  3-5, 
^*  Blessed  be  the  God  and  Father  of  our  Lord 


TRINE      IMMERSION.  181 

Jesus  Christ,  which,  according  to  his  abundant 
mercy,  hath  begotten  us  again  unto  a  lively 
hope,  by  the  resurrection  of  Jesus  Christ  from 
the  dead,  to  an  inheritance  incorruptible,  and 
wndefiled,  and  that  fadeth  not  away,  reserved  in 
heaven  for  you,  who  are  kept  by  the  power  of 
God,  through  faith,  unto  salvation,  ready  to  be 
revealed  in  the  last  time." 

From  the  above  we  learn  that  the  resurrec- 
tion of  Christ  is  the  ground-work  of  our  hope: 
by  it  Christians  are  said  to  have  been  begotten 
to  a  lively  hope.  By  it  God  gave  an  assurance 
to  all  men,  that  he  would  Judge  the  world  in 
righteousness,  by  his  Son  Jesus  Christ.  It  is 
because  Jesus  lives,  that  we  expect  to  live  and 
reign  with  him.  The  more  distinct  our  under- 
standing of  the  fact  of  his  living,  and  of  the 
manner  of  his  living,  the  more  distinct  will  be 
the  character  of  our  hope.  If  we  do  not  con- 
sider that  he  lives  now,  in  person,  that  he  exists 
bodily,  that  in  his  existence  he  is  the  same  per- 
son, only  that  he  is  glorified — we  will  not  be 
likely  to  have  clear  and  distinct  vievrs  with  le- 
spect  to  our  own  hope.  We  may  float  up  and 
down  in  the  regions  of  uncertainty,  and  never 
be  at  rest.  But  if  we  look  at  the  resurrection 
of  Jesus,  we  may  there  rend  the  character  of  our 
own  resurrection.  If  we  look  at  his  present 
life  of  incorruptibility,  and  see  him  surroundefl 
by  scenery,  *'  by  sin  undefiled" — we  may  there 
behold  the  circumstances  of  that  bliss,  for  which 
we  hope.     O3  blessed  hope,  may  we  be  able  to 


132 


DISCUSSION    oir 


attain  to  that  glorious  boon,  for  which  we  pray 
and  hope,  is  the  humble  prayer  of  your  corres* 
ponding  brother,  in  the  hope  of  a  glorious  im- 
mortality. J.  J.  Jackson. 

^^v^,^^  ^^,^^,^,^ — 

The  following  letter  was  written  by  Dr.  Jack- 
son, shortly  after  his  relinquishment  of  his 
former  cherished  principles  and  practices,  and 
his  admission  into  the  congregation  of  the  Breth- 
ren, as  he  expresses  it,  "  by  being  baptized  ac- 
cording to  the  apostolic  commission/'  "  Into 
the  name  of  the  Father,  and  of  ihe  Son,  and  of 
the  Holy  Spirit."  Eelieving  that  it  will  be  in- 
teresting as  well  as  instructive  to  the  reader,  I 
here  insert  it.  B,  F.  M. 

Dayton,  Fa.,  N(xi\  Mi,  1866, 
Beloved  Bro.  Moomaw  : — 

I  can  now  call  you  brother,  and  I  address  yoti 
by  that  endearing  appellation,  with  an  assurance 
of  its  appreciation  by  you.  I  embrace  a  favor- 
able opportunity  of  sending  a  few  lines  to  you, 
by  your  son,  with  whom  I  formed  a  pleasant 
acquaintance,  while  he  was  staying  at  this 
place. 

I  have  become  convinced  of  my  own  errors, 
and  the  correctness  of  your  opinions  and  prac- 
tices, partly  from  your  own  arguments,  someargu- 
ments  advanced  by  brother  Thurman,  and  lastly, 
the  grand,  critical  examination  of  the  commission 
by  brother  Quinter  of  Ohio,  his  thorough  refu- 
tation of  Elder  Adamson's  position,  w^bich  was 


TRtNE      IMMERSION.  133 

my  very  position.  I  have  fully  established  in 
my  mind,  that  the  great  commission  is  a  com* 
pound  analytical  sentence,  and  can  only  be 
parsed  according  to  the  rules  of  grammar,  so  as 
to  make  it  read  as  you  suggested  in  your  last 
communication  to  me,  which  I  never  intended  to 
answer  until  I  was  fully  satisfied  that  I  could 
do  it  honestly.  For  my  arguments  with  you 
from  the  first,  were  presented  with  a  view  of 
either  being  convinced,  or  of  becoming  more  con- 
firmed in  ray  views ;  for  I  was  determined  to 
combat  you,  until  I  should  convince  you  of  your 
error,  or  you  should  convince  me  of  mine.  And 
having  become  convinced  of  the  truths  you  ad- 
vocate, I  yielded  submjssive  obedience  to  the 
requirements  of  the  Lord  Jesus  Christ,  on  Lord's 
c^ay,  the  28th  of  last  month,  after  an  open  con- 
fession and  explanation  of  my  course,  before  a 
congregation  I  judged  at  the  time  to  be  over 
one  thousand  persons,  with  a  few  remarks  at 
the  water,  which  I  believe  had  a  good  effect. 
There  were  three  or  four  persons  there,  who 
w^ere  watching  my  decision,  w^ho,  I  think,  will 
be  baptized  in  a  short  time.  I  was  fearful  that 
my  long  delay  in  answering  your  last,  might  be 
construed  into  a  want  of  that  high  regard  for 
you,  which  I  have  cherished  from  the  first  of  our 
acquaintance,  and  which,  I  trust,  will  continue 
during  life.  Trusting  that  this  apology  will  be 
sufficient  and  satisfactory,  I  shall  await  an  early 
jinswer  from  you,  as  I  hope  our  correspondence 
will  not  end,  and  I  shall  be  pleased  to  hear  from 


134  DISCUSSION      01? 

you  often,  that  we  may  interchange  views  on 
this  a!l  important  subject.  We  are  ail  well 
here,  and,  thank  the  Lord,  also  making  acces- 
sions to  the  church  somewhere,  every  Lord's 
day.  I  think  the  cause  here,  is  looking  upward. 
May  the  good  Lord  bless  you  and  all  yours,  is 
the  humble  prayer  of  your  brother  in  the  Lord. 

J.  J.  Jackson. 


tf^^^-f^^J^^r 


I  here  beg  leave  to  present  an  extract  of  a 
letter  from  brother  J.  J.  J.,  addressed  to  rae» 
dated  Nov.  2nd,  1866,  with   some  remarks. 

After  speaking  of  the  confidence  he  had  in  his 
former  opinions  as  to  the  correctness  o[  the  doc- 
trines and  practices  of  the  religious  association 
with  which  he  was  formerly  connected,  and  hav- 
ing frequently  come  into  collision  with  the  breth- 
ren, which  he  says,  continued  through  a  period 
of  twelve  or  fifteen  years,  and  the  conflict  in 
his  own  mind,  in  yielding  those  opinions  and  ad- 
opting a  new  theory,  the  Dr.  says: 

"  Thus  we  see,  my  dear  brother,  that  it  is  not 
an  easy  matter  to  unlearn  an  early  and  long  con- 
tinued education,  and  be  brought  to  a  knowledge 
of,  and  willingness  to  adopt  a  new  truth,  al- 
though the  matter  appears  plain  enough  now. 
We,  therefore,  will  have  to  admit,  my  dear  bro.^ 
that  men  are  not  always  dishonest  because  they 
cannot  see  things  as  we  see  them.  And  if  we 
see  men  investigating  the  truth,  and  especially 
when  we  see  that  they  are  honest  with  them- 
gelves,  we  should  bear  with  them,     I  thank  the 


TRINE      IMMERSION.  135 

Lord  that  I  found  a  man  in  the  form  of  yourself, 
that  could  make  the  necessary  allowance,  in  a 
case  apparently  so  stubborn,  knowing  that  1  had 
been  battling  with  the  brethren  for  twelve  or 
fifteen  years.  But  you  manifested  the  true  spir- 
it of  Christianity,  which  had  very  much  to  do 
in  changing  me  from  ray  position,  I  have  al- 
ways admired  that  spirit,  but  in  discussing  reli- 
gious subjects  w^ith  different  religionists,  I  have 
scarcely  been  able  to  find  it,  except  among  the 
brethren,  and  in  yourself  pre-eminently.  I  say 
this  with  no  intention  to  flatter. 

First,  I  desire  to  notice,  how  the  minds  of 
men  and  their  actions  accordingly,  are  controlled 
by  the  circumstances  under  which  they  are 
placed,  and  w^hile  in  many  respects  their  organ- 
izations differ  widely,  yet  in  others,  they  are 
very  similar.  One  of  the  peculiar  characteris- 
tics of  our  race  is,  that  w^e  are  social  in  our  na- 
ture, so  much  so,  indeed,  that  it  is  in  a  large 
majority  of  cases  beyond  our  control.  Hence, 
we  are  generally  led  in  our  opinions,  our  princi- 
ples and  our  actions,  by  the  popular  associations 
of  early  life,  or  in  other  words,  by  early  educa- 
tion, and  even  after  we  are  advanced  in  life, 
when  popular  influence  becomes  overwhelming, 
it  is  almost  impossible  to  resist  it.  Being  social 
in  our  nature,  we  do  not  enjoy  ourselves  alone, 
we  do  not  like  to  be  solitary.  Hence,  we  will 
yield  to  its  influence,  and  finally  adopt  principles 
and  habits,  and  cherish  them,  though  they  were 
once  odious  and  revolting.  Very  few,  indeed,  have 


136  DISCUSSION      ON 

the  independence  and  fortitude  to  cut  themselves 
loose  from  the  shackles  thus  placed  upon  them. 
We  seethe  truth  of  this  position  exemplified  in  all 
the  departments  of  the  history  of  the  world,  po- 
litically, religiously,  morally  and  socially.  And 
as  our  object  is  mainly  in  a  theological  direc- 
tion, we  will  confine  our  remarks  to  that  chan- 
nel. 

Look,  then,  for  a  moment,  at  the  religious 
world.  Man  is  a  religious  being,  inclined  to 
worship  some  object  wherever  he  is  found,  and 
that  worship  is,  as  w^e  see,  generally  according 
to  the  popular  religious  notions  of  the  particular 
locality,  as  in  the  four  grand  divisions  of  reli- 
gion, viz..  Pagan,  Mahomedan,  Jewish,  and 
Christian.  Where  paganism  exists,  there  it  pre- 
vails generally.  So  also  with  Mahomedan  and 
Christian  countries.  The  Jews,  having  been 
deprived  of  their  nationality,  can  scarcely  be 
called  a  religious  sect,  being  driven  from  their 
country,  and  scattered  among  the  other  nations 
of  the  earth. 

But  to  speak  more  particularly  of  the  Chris- 
tian religion  as  it  is  divided  and  subdivided  into 
various  sects  and  organizations,  we  see  still 
more  clearly  developed  the  influence  of  popular 
causes,  especially  in  the  local  establishment  of 
those  organizations  as  they  exist  in  the  geo- 
graphical divisions  of  our  country.  In  the  ear- 
ly settlement  of  the  American  Colonies,  we 
discover  that  the  particular  religious  denomina- 
tions, immigrated  in  exclusive  companies ;  Pu- 


TRINE       IMMERSION.  137 

ritans,  Presbyterians,  [Quakers,  Baptists,  &c., 
settling  in  particular  places,  their  descendants 
branching  off,  located  in  other  sections,  neigh- 
borhoods, &c,  and  in  these  locations  you  will  find 
the  peculiar  traits  of  their  ancestors,  to  the  pres- 
ent day.  And  the  same  idea  holds  good  gener- 
ally in  relation  to  families;  with  few  exceptions 
the  children  still  holding  the  opinions  and  prac- 
ticing the  doctrines  of  the  Father. 

The  question  may  arise  here,  how  has  it  then 
happened,  if  men  are  controlled  by  these  consid- 
erations or  circumstances,  that  the  whole  Chris- 
tian world  has  not  remained  in  one  association, 
and  walked  by  the  same  rule,  and  practiced  the 
same  things  delivered  to  the  Apostles,  by  the 
great  Founder,  the  Savior,  in  the  beginning? 
We  answer,  because  of  the  insidious. devices  of 
the  opposite  power.  Well  did  the  Savior  know 
that  an  effort  would  be  made  by  the  enemy  to 
produce  discord  and  division.  Hence,  his  ardent 
prayer,  recorded  in  John,  17th  chapter,  11th 
verse:  "  And  now  I  am  no  more  in  the  world, 
but  these  are  in  the  world,  and  I  come  to  thee. 
Holy  Father,  keep  through  thine  own  name 
those  whom  thou  hast  given  me,  that  they  may 
be  one  as  we  are  one.'*  And  the  20th  and  21st 
verses,  "  Neither  pray  I  for  these  alone,  but 
for  them  also  which  shall  believe  on  me  through 
their  word  :  that  they  all  may  be  one ;  as  thou, 
Father  art  in  me,  and  I  in  thee,  that  they  also 
may  be  one  in  us ;  that  the  world  may  believe 
that  thou  has  sent  me."     How  important  that 


r^8  DISCUSSION      ON 

God's  people  should  be  united,  and  go  forward  ill 
the  strength  of  their  union,  combating  the  wily 
foe,  and  extending  the  borders  of  his  dominions, 
"  lengthening  his  chords,  and  strengthening  his 
stakes,  and  spreading  out  the  curtains  of  his 
habitation,"  until  it  shall  cover  the  entire  con- 
fines of  the  inhabited  globe,  his  desire  realized, 
"  the  world  believing  that  God  had  sent  him." 
But  instead  of  this  what  do  we  see  ?  The  world 
divided  into  a  thousand  fragments  religiously. 
Instead  of  love,  there  is  hatred;  instead  of  com- 
forting one  another,  there  is  persecution  ;  in- 
stead of  forbearance,  there  is  revenge  ;  instead  of 
freedom,  there  is  intolerance  and  dogmatism  ;  in- 
stead of  peace,  there  is  war  ;  and  instead  of 
doing  good  and  "  saving  men's  lives,"  there  are 
rivers  of  blood.  Oh,  shame,  where  is  thy  blush  I 
Such  conduct  among  Christian  (save  the  mark) 
would  cause  the  heathen  of  the  Rocky  Moun- 
tains to  blush,  and  goes  father  to  rivet  the  chains 
of  infidelity  upon  an  enlightened  mind,  than  all 
other  causes  combined.  "  Oh,  consistency,  thou 
art  a  jewel  !" 

But  through  what  instrumentalities  has  this 
been  effected  ?  Through  designing  and  ambi- 
tious men.  The  principles  of  Christianity,  if 
properly  cultivated,  w^ould  doubtless  have  pre- 
served that  union  and  harmony  which  charac- 
terized the  apostolic  church  These  principles 
were  established  by  the  w^ord  of  God  as  now  given 
in  the  Bible,  which  is  all-sufficient  as  a  rule  of 
faith  and  practice,  and  not  only  a  sufficient  rule, 


TRIIJE      IMMERSION.  1S9 

but  the  only  rule,  and  independent  of  anything 
that  may  be  conceived  by  poor,  fallible  man. 
Our  great  Lawgiver  was  wise  enough  to  devise 
his  own  rules  and  regulations,  and  he  is  just  in 
requiring  of  us  a  strict  compliance  with  them, 
and  mighty  to  avenge  himself  in  vindication 
of  his  honor,  upon  those  who  will  neglect,  alter, 
or  amend  them.  Paul  thus  enquires,  saying, 
*'  Who  has  known  the  mind  of  the  Lord,  or  who 
has  been  his  counsellor?"  Rom.  11 :  34.  The 
Psalmist  David,  in  allusion  to  this  perfect  rule, 
gays,  "  The  words  of  the  Lord  are  pure  words, 
as  silver  tried  in  a  furnaceof  earth,  purified  sev- 
en times."  Ps.  12:  6.  And  again,  "The  law 
of  the  Lord  is  perfect,  converting  the  soul  :  the 
testimony  of  the  Lord  is  sure,  making  wise  the 
simple.  The  satutes  of  the  Lord  are  right,  re- 
joicing the  heart;  the  commandment  of  the  Lord 
is  pure,  enlightening  the  eyes."  Ps.  19  :  7,  8. 
And  again,  "  Thy  word  is  very  pure,  therefore 
thy  servant  loveth  it."  Ps.  119-140.  Corres- 
ponding with  this,  the  A  postle  Peter  says,  "  We 
have  also  a  more  sure  w^ord  of  prophesy,  where- 
unto  ye  do  well  that  ye  take  heed,  as  unto  a 
light  that  shineth  in  a  dark  place,"  &c.  2  Pe- 
ter 1 :  19, 

But  men,  poor,  sinful,  presumptuous  men, 
never  satisfied  with  the  divine  arrangement,  have, 
from  time  to  time,  undertaken  to  alter  and  amend 
this  glorious  and  perfect  constitution,  by  igno- 
ring, neglecting,  or  repudiating  a  part,  and  on 
the  other  hand  adding  to  it  institutions  of  their 


140  DISCUSSION      OK" 

own  invention ;  thus  making  themselves  culpa- 
ble, and  meriting  the  denunciation  and  condem- 
nation which  king  Saul  suffered,  who  thought 
to  glorify  God  by  the  offering  of  sacrifice  at  Gil- 
gal.  Will  not  God  regard  thera  as  being  rebels 
and  idolaters,  while  they  imagine,  or  at  least, 
declare  that  they  are  keeping  the  comm'and- 
ments  of  the  Lord  ?  These  innovations  are  in- 
sidiously introduced  until  sufficient  strength  is. 
acquired  to  insure  success,  w^hen  some  bold  ad- 
venturer, with  talent  and  audacity,  erects  the 
standard,  and  unfurls  the  banner,  inscribed  with 
the  motto,''  the  better  light!  progression  !  mod- 
ern improvements!  anti-peculiarity!  social  co- 
operation !"  and  at  last,  '^  affiliation  !"  all  very 
congenial  to  the  carnal  mind,  and  particularly 
and  peculiarly  adapted  to  the  nineteenth  cen- 
tury :  it  having  given  birth  to  neai'ly  all  of  the 
present  or  existing  improvements',  ironically 
speaking,  of  Protestant  Christianity.  We  speak 
of  progressive  Christianity.  This  is  a  word 
that  ought  not  be  known  in  the  vocabulary  of 
biblical  language,  I  have  no  objection  to  pro- 
gression in  human  arts  and  sciences,  but  God 
forbid  that  ever  w^e  should  undertake  to  make 
any  improvement  on — or  any  appendages  to,  the 
Christian  system.  By  the  process  here  referred 
to,  parts  and  parcels  of  the  body  have  sloughed 
off,  from  time  to  time,  leaving  the  purer  element 
behind,  and  like  the  metal  in  the  furnace,  when 
delivered  from  the  dross,  it  is  preserved  for  fu- 
ture 'usefulness. 


TRINE       IMMERSION.  141 

Let  those  then  who  have  a  proper  respect 
for  God's  perfect  law,  stand  firmly  upon  it. 
Though  it  may  seera  to  be  in  danger,  it  is  per- 
fectly safe,  and  won't  deceive,  like  the  uncomely 
rock,  that  lifts  its  head  in  the  midst  of  the  ocean, 
covered  with  the  accumulated  moss  of  centuries, 
and  has  withstood  the  surging  billows  of  many 
a  storm  and  still  occupies  its  place.  So  when 
you  shall  have  withstood  the  waves  of  tempta- 
tion, and  the  current  of  popular  ideas,  and  the 
allurements  of  modern  inventions  and  improve- 
ments of  modern  date,  though  the  removal  of 
the  sands  from  around,  may  give  some  disquiet- 
ude and  concern,  all  wi!l  be  well,  for  God  hath 
said,  though  the  stars  shall  leave  their  orbits  in 
confusion,  and  the  moon  mourn  in  blood,  and 
the  sun  be  blown  out,  and  the  world  enveloped 
in  flames,  and  the  heavens  pass  away,  "  my  word 
shall  never  i"ail ;"  while  like  the  icebergs  in  the 
Northern  seas,  though  they  mount  up  in  col- 
umns, in  appearance  like  ships,  turrets,  temples, 
and  spires  overlaid  with  silver  and  gold,  as  they 
change  their  positions  to  the  rays  of  the  sun, 
dazzling  to  the  eye,  fascinating  to  the  mind,  yea 
most  magnificent  to  behold  while  changing  their 
position,  but  presently,  when  driven  into  more 
Southern  climes',  they  lose  all  their  splendor,  tlie 
burning  rays  of  the  sun  falling  upon  them,  down 
they  go,  turret  after  turret,  spire  after  spire, 
column  after  column,  until  all  is  lost  in  the 
sea  : — so  with  those  modern  improvements,  false 
principles,    though    they    are    very    beautiful 


142  DISCUSSION       ON 

while  changing  their  position  to  suit  the  age 
and  taste,  but  when  brought  into  contact  with 
the  scrutinizing  judgment  of  Him  who  has  said 
"  his  word  should  judge  every  man  in  the  last 
day,"  then,  oh  then,  what  will  become  of  those 
who  have  trusted  in  them?  What  says  the 
powerful  word,  *' depart  from  me  ye  that  work 
iniquity,  I  never  knew  you." 

We  are  sometimes  told  that  it  is  a  wise  and 
benevolent  arrangement  on  the  part  of  the  Lord, 
to  have  provided  so  many  religious  organiza- 
tions, with  their  different  doctrines  anr!  creeds — 
so  suitably  adapted  to  all  the  different  disposi- 
tions possessed  by  the  children  of  men,  so  that 
all,  when  wishing  to  engage  in  worship,  may 
find  a  counterpart  in  some  one  of  these  churches 
whose  doctrine  is  congenial  to  his  or  her  dispo- 
sition. My  own  opinion  is,  that  men  with  their 
variety  of  natural  inclinations  and.spiiits,  unre- 
generated  by  the  perfect  law  of  the  Lord,  have, 
from  time  to  time,  introduced  these  associations, 
and  hence,  these  varieties:  and  one  thing  re- 
markable with  reference  to  these  associations  i?, 
that  they  harmonize  in  trying  to  throw  odium 
upon  the  humble  ordinances  of  the  gospel,  and 
affiliate  in  their  exercises  generally  in  all  mat- 
ters where  their  political  or  worldly  interests 
are  not  involved.  Yet  this  is  not  surprising,  for 
when  men  are  once  brought  under  the  influence 
of  the  popular  religion  of  the  world,  and  adopt 
its  means  and  measures,  next  follows  a  disre- 
gard of  the  institutions  of  the  gospel  as  being 


TRINE      IMMERSION 


14*3 


noi  essential,  and  then  co-operation,  and  finally 
an  affiliation,  is  the  legitimate  consequence  with 
them. 

"  My  soul  be  on  thy  guard, 
Ten  thousand  foes  arise  ; 
And  hosts  of  sin  are  pressing  har<ij 
To  draw  Ihee  fronn  the  skies." 

The  more  nearly  we  can  approximate  to  the 
character  ot  the  apostolic  church,  the  safer  our 
ground.  •  How  important  then,  to  adopt  the 
plan  of  our  esteemed  friend.  Now,  brother 
Jackson,  to  institute  a  comparison  between  our 
own  faith  and  practice,  as  well  as  the  different 
religious  organizations,  or  if  we  have  never  at- 
tached ourselves  to  any  religious  association, 
"  stand  still  in  the  way,  and  see  and  ask  for  the 
old  paths,  and  walk  therein,  and  ye  shall  find 
rest  to  the  soul."  Jer.  6:  16.  In  order  to  pros- 
ecute this  investigation  successfully,  we  will  do 
well,  in  the  first  place,  to  inform  ourselves  thor- 
oughly upon  the  characteristic  features  of  the 
apostolic  church,  then  examine  the  doctrines, 
practices  and  spirit,  or  disposition  ruling  in  the  dif- 
ferent religious  organizations.  The  rule  that  we 
w^ould  propose,  by  which  we  can  acquaint  our- 
selves with  their  character  severally,  is  not  so 
much  by  their  profession,  or  by  what  they  may 
say,  as  to  their  having  been  regenerated,  and 
having  the  love  of  God  shed  abroad  in  their 
heart,  &c.,  as  by  the  fidelity  of  the  members  in 
obeying  all  the  precepts  of  the  Master,  and  the 
requirements  of  (he  constitutions  of  the  churches 


144  DISCUSSION       ON 

in  that  direction,  non-conformity  to  the  world, 
and  non-participation  in  the  things  forbid- 
den by  the  Gospel ;  in  short,  if  in  all  the  con- 
duct of  the  church,  there  is  exhibited  a  true 
regard  for  God's  word,  and  a  uniform  conform- 
ity to  its  requirement — "  For  by  their  works  ye 
shall  know  them."  Some  limes  when  we  call 
in  question  the  validity  of  the  pretensions  of  re- 
ligionists, we  are  censured  for  judging.  Far 
from  it,  God  forbid  that  we  should  presume  to 
become  judges.  "  We  jiidge  not  our  own  selves," 
says  Paul,  "  but  commit  all  things  to  him  that 
judges  righteously."  But  there  is  a  wide  di- 
ference  between  judging  and  knowing:  "By 
their  fruits  ye  shall  know  them."  And  when 
we  have  completed  this  investigation,  and  found 
an  organization  that  will  bear  the  comparison 
most  nearly,  if  we  are  not  associated,  I  can  only 
say,  follow  the  illustrious  example  of  the  indi- 
vidual who  is  a  party  in  the  foregoing  discus- 
sion. If  we  are,  and  a  doubt  should  arise  in  our 
mind  with  reference  to  our  safety,  remember 
the  question  of  Peter,  when  his  lord  asked  him 
if  he  would  also  go  away,  "  Lord,  whither  shall 
I  go,  thou  hast  the  words  of  eiernal  life." 

Next,  the  Doctor,  in  speaking  of  the  causes 
and  instrumentalities  brought  to  bear  upon  his 
mind,  which  finally  resulted  in  his  conviction, 
and  change  of  his  associations,  does  me  the  hon- 
or of  attributing  it  partially  to  the  spirit  with 
which  I  conducted  the  discussion,  while  he 
awards  to  me  more  credit  in  this  particular  than 


TRINE      IMMERSION.  14-5 

i  claim  to  be  entitled  to,  for  I  constantly  deplore 
the  want  of  a  larger  share  of  that  admirable, 
and  essential  disposition,  so  becoming  the  true 
Christian;  yet  while  this  is  the  case  I  have  made  it 
a  point  to  procure  and  cultivate  it  more  and  more. 
And  why  should  we  not?  Should  we  consid- 
er every  one  dishonest  who  may  differ  from  us 
in  opinion  and  practice,  when,  as  we  have  seen, 
our  opinions  are,  to  a  great  extent,  formed  for 
us,  and  our  religious  principles  the  legitimate 
offspring  of  circumstances?  Shall  we,  then, 
hold  each  other  rigidly  responsible  for  them,  and 
treat  each  other  unkindly?  By  no  means. 
There  is  nothing  that  could  be  a  stronger  evi- 
dence of  a  contracted  soul.  While  we  should, 
by  no  means,  associate  in  devotional  exercises 
with  those  who  are  tano;ht  to  disregard  the 
truth,  yet  this  should  certainly  not  make  any 
difference  in  our  social  relations  in  other  re- 
spects; and  there  are,  doubtless,  thousands,  and 
multiplied  thou«rinds,  of  sincere  persons  in  all 
religio'js  as-^ociations,  who  are  "honest  with 
themselves,"  yet  worshipping  at  the  shrine  of 
false  divinities  of  every  conceivable  form. 
Doubtless,  the  Hindoo,  who  worships  at  the 
temple  of  Jufre^rnr'ut, as  w-ell  as  the  African,  who 
bows  down  to  the  sun,  thf^  moon  and  stars,  and 
almost  every  other  creature,  in  its  turn,  and  the 
Moslem  in  his  pilorimages  and  devotions  to  the 
greatest  of  all  false  prophets;  and  thp  Jew,  per- 
sisting in  his  scepticism  as  to  the  Divinity  of 
Christ,  and  persons  associated  with  all  the  various 
10 


146  DiSCOSSIONr 

organizations  professing  the  christian  religion  are 
truly  sincere,  ai)d  who  would,  nodoubt,  if  pbeed 
under  proper  mduences,  have  been  shinincr  and 
burninor  liojhls  in  the  true  Christian  constellation. 
Having  thus  studied  human  nature,  and  the 
po'WHrtu!  inBnence  of  circumstances,  and  our 
own  heart  bring,  as  it  should  be,  we  will  cer- 
tainly exer(!ise  a  large  degree  of  charity  t<jWHrd 
our  fellow  beings  who  may  differ  from  u-*,  and 
treat  them  resj^ectfally  and  kindly  ;  and  espe- 
cially if  we  see  that  they  are  honest  with 
themselves.  And  this  may  be  e^isily  kriown 
by  that  respect  that  they  manifest  for  us,  and 
for  the  truth,  and  wiliingness  to  discuss  the 
points  of  diiTerence  calmly  and  dispassionately. 
If  their  coruhict  is  different  from  this,  we 
may  take  it  for  granted  that  the  heart  is  wrong, 
though  the  mind  may  be  properly  enlightened, 
or  in  error.  From  such  I  conceive  it  is  best  qui- 
etly to  withdraw,  and  save  our  time  for  a  more 
worthy  and  hopeful  subject,  for  nothing  can  be 
gained  with  such.  And  if  our  object  in  ap- 
proaching a  person  is  to  benefit  him,  or  be  ben- 
efitted, of  course  we  should  approach  him  in 
the  spirit  of  meekness,  kindness,  and  forbearance  : 
for  example,  if  we  desire  to  capture  untamed 
creatures,  we  approach  them  softly,  for  if  other- 
wise, we  drive  them  from  us,  and  soon  put  them 
beyond  our  reach.  Oh,  how  inconsistent  is  a 
bigoted,  dogmatical,  intolerant  spirit,  with  true 
Christianity  I  They  are  perfect  antipodes,  and 
cannot  exist  together. 


A     TREATISE 


ON 


€i)c  Cptil'a  Supper 


The  following  treatise  on  the  Lord's  Supper, 
was  called  forth  by  a  letter  addressed  1o  a  broth- 
er, designed  to  show  that  the  Savior,  in  the 
nioht  in  which  he  wbs  betrayed  into  the  hands 
of  sinners,  did  actually  eat  the  le^a!  Jewish  pass- 
over,  supposing,  thereby,  as  it  appears,  to  de- 
stroy the  foundation  of  the  brethren,  for  eating 
a  supper  sacramentaliy,  upon  comn^union  occa- 
sions; assuming  that  the  authority  for  eating 
this  supper,  is  solely  predicated  upon  this  suppo- 
sition. This  letter  was  placed  in  my  hands  for 
review,  and  a  reply,  and  the  following  is  the  re- 
sult, a  copy  of  which  was  sent  to  the  writer  of 
the  attack,  and  though  several  years  have  elaps- 
ed, we  have  heard  nothing  farther  from  him.  I 
now  propose  to  give  it  to  the  public,  hoping  it 
may  accomplish  some  good  in  confirming  the 
minds  of  the  brethren,  and  perhaps  be  the  means 
of  enlightening  others  upon  this  subject.  And 
for  the  credit  of  the  author  of  the  attack,  I  will 


148  A      TREATISE      OBT 

say,  it  is  the  most  ingenious  and  formidable  ar- 
gument that  has  ever  come  before  me,  upon  thai 
point.  But  in  the  meantime,  1  believe  that  I 
have  fairly  met  all  his  points  ;  of  this,  however, 
the  reader  will  doubtless  lake  the  privilege  of 
judging  for  himself.  The  points  of  attirick  will, 
I  think,  be  plainly  perceived  from  the  reply. 

This  communication    was    addressed    to   the 
brother  through  whom,  as  a  medium,  the  attack 


Dear  Brother: — I  suppose  that  you  htwe^ 
before  this  time,  concluded  thnt  1  am  unfaithful 
in  complying  with  my  promise  to  review  and 
answer  the  letter  that  \ou  placed  in  my  hands 
when  I  last  saw  you.  And  all  the  apology  I 
have  to  offer,  is,  that  I  have  not  found  uwe  to 
spare  from  business  and  duty,  to  attend  to  it, 
and  so  have  postponed  it,  from  lime  to  time, 
until  the  present. 

And  now,  undertakinor  it,  my  prayer  is,  that 
God  may  grant  me  his  Sj;irit,lhat  no  other  mo* 
tive  shall  ififluence  me  than  a  desire  to  present 
the  truth  upon  this  much  controverted  subject. 
While  in  the  investigation  of  it,  1  have  arrived 
at  conclusions  satisfactory  to  my  own  mind,  I 
can  scarcely  hope  to  be  able  to  communicate  it, 
so  as  to  make  it  satisfactory  to  your  friend.  For 
it  is  not  only  differently  understood  by  bitft 
and  the  brethren,  but  the  Christian  world  gen- 
erally, are  far  from  harmonizing  upon  it,  th« 
learned  who  have  vrritten  upon  it,  being  alfo 


THE    lord's    supper*         149 

greatly  divided,  consequently  the  subject  cannot 
be  as  plain  as  he  presumes  to  claim,  for  the  the- 
ory of  his  adoption,  which  1  am  inclined  to 
think  I  shall  make  appear,  when  I  present  the 
testimony  and  argument  on  the  oiher  side  of  the 
question,  and  point  out  some  of  the  errors  that 
appear  in  his  production. 

If  I  have  rightly  comprehended  his  design,  it 
is  to  prove  that  we  are  in  error  in  our  practice, 
in  eating  a  supper  upon  communion  occasion, 
and  thfjt  we  are  not  warranted  in  doing  so  by 
the  Bible. 

He  seems  to  res^t  the  whole  controversy  upon 
the  supposition,  that  we  rely  entirely,  for  the 
■support  of  our  practice,  upon  the  belief  that  our 
Savior  did  not  ceh  brate  the  legal  Jewish  passo- 
ver  in  the  last  supper  he  ate  with  bis  disciples. 
But  in  this  heisajreatly  mistaken,  for,  while  we 
do  not  believe  tbjit  he  did,  yet  this  is  far  from 
being  all  the  testimony  that  we  have  to  justify 
us  irj  eafing  a  supj)er  upon  such  occasions.  We 
could  well  afford  to  yield  this  point,  and  still  be 
well  fortified  in  our  position.  Bui  having  in  it 
a  strong  hold,  we  are  not  disposed  to  surrender 
it  until  a  strono;er  force  is  brought  against  it 
than  has  yet  been  discovered.  A  nd  as  we  happen 
to  have  the  affirmative  side  of  the  question,  and 
the  burden  of  proof  rests  upon  us,  then  "  to  the 
the  law  and  the  testimony." 

That  our  Divine  Master  did  eat  a  meal 
with  his  disciples  connected  with  feet-washing, 
and  the  communion  of  the  bread  and  cup,  will 


150  A     TREATISE     OfC 

not  be  denied  by  any.  See  John,  chapter  13. 
That  this  is  the  same  circumstance  spoken  of  by 
th.e  other  Evangelists,  is  admitted.  See 
Matt.  26,  Mark  14,  and  Luke  22  chapters. 
Matt,  calls  it  the  passover,  and  informs  us  of 
the  institution  of  the  communion,  discovery  of 
the  traitor  Judas,  and  nofhing^  else  on  this  sub- 
ject. But  Christ  referred  them  to  a  future  time, 
when  he  would  celebrate  this  feast  with  them 
in  his  Father's  Kingdom,  Matt.  26 :  29.  Mark 
calls  it  the  Passover,  and  speaks  of  the  atten- 
dant circumstances  almost  in  the  same  language 
of  Matthew,  Mark  14  chapter.  Luke  calls  it 
the  passover,  but  while  they  were  eatintj  we 
hear  the  Savior  saung^  to  his  disciples,  "  With 
desire  have  I  desired  to  eat  this  passover  with 
you  before  I  suffere."  By  this  p^'ssover  we 
may  understand,  not  tlie  Jewish  passover,  but 
one  of  his  own  instil ution,  which  was  to  he  ful- 
filled at  some  future  time,  in  the  Kiigdom  of 
God,  as  expressed  in  tte  i)e\\  verse.  "  For  I  say 
unto  you,  I  will  not  asiv  more  eat  thereof  until 
it  be  fulfilled  in  the  Kingdom  of  Go<l."  And 
now  notice,  he  took  the  cup,  and  gave  thar.ks, 
and  said,  "  Take  this  an'^  divide  it  amons"  your- 
selves. For  T  say  unto  you.  I  will  not  fh  ink  of  the 
fruit  of  the  vine  until  the  Kingdom  of  God  shall 
come."  Here  is  a  circumstance  of  which  the  other 
Evangelists  have  not  informed  us.  the  cup,  in  con- 
nection with  the  supjrer,  and  which  was  not  con- 
nected with  the  passover  in  its  institution  in 
Egypt,  and  is  so  expressed  as  to  lead  the  mind 


THE     lord's     supper.         151 

forward  to  a  fulfillment  at  a  future  clay,  and  not  a 
sacrament  commemorative ofthedeliverapxe  from 
Egyptian  bondage,  as  commanded  by  ibe  Lord 
in  the  institution  of  the  legal  passover.  See 
Exodus  13  :  8,  *' And  thou  shalt  shew  thy  son 
in  that  day,  saying,  this  is  done  because  of  that 
which  the  Lord  did  unto  me,  when  I  came  forth 
out  of  Egvpi."  This  cup,  take  notice,  was  ta- 
ken in  connection  with  the  supper,  and  not  that 
cup  spoken  of  by  the  other  Evangelist,  repre- 
senting ihe  blood  of  Christ.  He  now  takes  the 
bread,  breaks  it,  and  gives  it  to  them,  "  Like- 
wise rdso  the  cup  after  supper" — a  term  never 
used  in  connection  with  the  legal  passover. 

And  in  coming  to  the  testim<iny  as  delivered 
by  John,  \'S  chnptt-r,  he,  John,  dtrJares  that 
this  circumstance  took  placn  before  the  feast  of 
the  passover^  that  is,  att^ccdent  to,  rot  at  the 
present  time,  as  your  friei  fl  would  h^^^ve  us  be- 
lieve. He  seems  to  think  that  the  ini]  ort  of  the 
expression  is  clearly  \\\  derstood,  *'  w  hen  we  re- 
mark what  the  S.ivior  did.  just  betoie  he  partook 
of  the  feast."  It  i-s  ver\  common  for  oitics  when 
getting  imo  a  difficul'y,  in  the  abserce  ofan  ar- 
gument to  support  tlieir  position,  to  t^il  us  that 
the  subject  is  so  plain  as  not  to  need  i  y  com- 
ment. 

So  iti  this  case,  forsooth,  in  order  to  suit  the 
language  to  his  purpo-e,  he  has  to  foi-t  in  an 
interpolation  not  u<:ed  by  thf^  Evangelists.  He 
says,  "  The  languagfe  of  John,  together  with 
what  he  says  up  to  the  17th   verse,  so  clearly 


152  A      TREAtlSE      Oti 

shows  what  the  Savior  did,  just  before  he  par* 
took  of  the  paschal  supper,  that  it  is  needless  to 
say  anything  about  it  here." 

Now,  if  the  Evangelist  had  used  this  lan- 
guage, "just  before  he  partook  of  the  passo- 
ver,"  (T  object  to  the  term  paschal  supper,  as  it 
is  nowhere  so  called  in  the  Bible,)  then  the 
question  would  be  settled.  But  unfortunately 
for  his  theory,  the  language  is  ^^  nov),  before  the 
passover,^^  which  means  before  the  time  ap- 
poiuled  for  the  feast,  and  not  just  before  eating 
the  feast.  In  this  ease,  however,  the  supper 
was  ended,  that  is,  being  come,  or  prepared,  or 
as  the  new  translation  now  reriders  ii,  beirig 
served.  The  Savior  riselh  from  Ihe  supper,  the 
supper  servedy  institutes  the  ordinance  of^ftet- 
washing,  takes  his  oarments,  sits  down  again, 
converses  with  his  disciples,  not  about  the  deliv- 
erance from  Egvpt  ris  WHS  the  desigti  of  the  pass- 
over  and  duty  of  ihe  Jews,  but  of  the  exami  les 
he  had  given  them,  with  the  injunction  that  they 
should  perpetuate  them:  "If  ye  know  tliese 
things,  happy  are  ye  if  ye  do  them."  What 
things?  The  things  here  instituted  toaether, 
and  celebrated  in  anticipation  of  that  heavenly 
supper,  to  lie  enjoyed  by  the  faithful  in  the  King- 
dom of  God,  Luke  12  :  37,  "  Blessed  are  those 
servants  whom  the  Lord,  when  he  cometh, shall 
find  watching.  Verily  I  say  imto  you,  that  he 
shall  gird  himself,  and  make  them  sit  down  to 
meat,  and  will  come  forth  and  serve  them  !" 
We  see  here,  that  our  divine  Master  connected 


THE      lord's      supper.  15S 

with  this  supper  other  ordinances,  which  would 
have  rendered  him  culpable  in  the  eyes  of  the  law, 
and  doubtless  would  have  been  used  against 
him  by  his  enemies,  if  he  would  have  added  to 
the  institutions  of  the  law.  If  Christ  would 
have  intended  eating  the  legal  passover,  he 
would,  no  d  )ubt,  hdve  prepared  and  partook  of 
it,  precisely  ns  commanded  ;  he  certainly  would 
not  hrive  m  ule  any  innovations  by  adding  to,  or 
diminishing  from  it,  which  he  would  have  done, 
if  ihis  supper  had  been  iiitenrled  for  the  passover  ; 
for  we  discover  that  be  did  not  only  add  other  in- 
stitutions, Init  the  prepHrntion  itself  was  not  ac- 
cording to  that  of  the  passover,  hs  insti'uted  in 
EgypJ".  That  was  to  be  roasted  with  fire,  and 
not  sorlden  at  all  with  water,  anil  was  to  be  eat- 
en with  bitter  herbs,  and  those  who  ate  it  were 
to  rem.iin  i^  their  houses  all  that  nioht.  But 
Christ,  in  this  last  supper,  disp«^nsed  with  the 
bitter  herbs,  as  appears  from  what  is  recorded, 
and  usf'd  h  dish  anrl  sop  at  this  supper;  and  this 
is  not  all,  for  we  know,  likewise,  that  immedi- 
atelv  ai'f<T  snpper,  they  went  out  into  the 
Mount  of  Olives,  and  into  the  garden  of  Geth- 
semane.  But  we  are  told  that  the  .lew^s,  after 
their  nrrivnl  in  the  land  of  Canaan,  introduced 
additions  into  the  observance  of  this  inslitutior, 
such  as  the  use  of  wine,  anfl  a  preparation  (f 
what  they  called  charoseth,  made  of  dates,  rai- 
sins, &c.  And  this  is  supposed,  by  some,  to 
have  been  the  sopinto  which  our  Savior  dipped, 
and  gave  to  Judas.     These  were,  howeverj  of 


lo4  A      TREATISE      ON 

their  own  invention,  without  one  word  of  au- 
thority in  the  Divine  commnnd,  and  doubtless, 
in'  part,  the  cause  of  God's  anger  with  that  peo- 
ple. For  hear  what  God  said  to  Moses,  when 
repeating  the  injunction  of  these  feasts,  Exodus 
23:  20,  23,  *' Behold  I  send  my  Angel  before 
thee,  to  keep  thee  in  the  way,  and  to  bring 
thee  into  the  place  which  1  hnve  prepared  :  be- 
ware of  hira  and  obey  his  voice,  provoke  him 
not,  for  he  will  pardon  your  transgression,  f<.r 
my  name  is  in  him.  But  if  thou  wilt  indeed 
obey  his  voice,  and  <lo  all  that  I  shall  speak, 
then  1  will  be  an  enemy  to  your  enemies,  and  an 
adversary  to  vour  achetsaiies."  ("h;ist,  there- 
fore, had  oreat  cause  In  complain  of  that  people, 
in  thit  "fhey  m;'df*  the  rommard  of  Cod  of  none 
effect,  bv  their  t rHflif ions."  ]  hnve  no  idea,  there- 
fore, th^it  he  wonlrl  have  countenanced  tliese  in  = 
nO'-Hlj'w^  hy  {)rjicticir.o  them. 

From  these  premises,  1  conclude  that  it  is 
extremely  doubt fnl  whether  he  e\  er  partook  of 
the  feo  il  pr»^s:o\er  wiih  the  Jews,  especially 
after  hi^  entr^Mice  upon  his  public  mini'^try. 
And  i'lH^rniich  as  there  is  no  evidence  tliat  he 
did,  I  exj.ect  to  remain  of  ibnt  opinion  until  it  is 
proven  to  the  conf 'fjry.  Rut  T  suppose  that  yrnr 
friend  will  not  diifer  from  me  upon  this  point, 
as  h*^  admits,  bv  inference,  that  Jestis  did  disre- 
gard the  ceremonies,  "when  they  werederlaced 
by  the  traditions  of  the  Elders." 

He  stays  that  Christ  was  obedient  to  the  law 
in  circumcision.     This,  I  frankly  admit,  is  clear- 


THE     lord's    supper.         155 

]y  proven.  Next,  he  proposes  to  prove  that  he 
was  also  obedient  in  those  feasts  of  thepassover, 
that  is,  he  partook  of  them  with  the  Jews  by 
the  command  which  God  gave  to  Moses,  but 
fails  to  show  when  and  where  Jesus  ever  did 
so  observe  them.  For  this  purpose  he  refers  you 
to  John  2 :  6,  and  chapter  11 ;  and  what  do  we 
find  here?  That  he  was  at  Jerusalem  at  the 
time  of  the  feast,  and  that  he  overturned  the  ta- 
bles of  the  money  changers,  and  drove  out  thera 
that  sold  doves,  but  not  one  word  about  eating 
the  pas«:over 

I  will,  in  the  next  place,  enter  into  an  exami- 
nation of  the  passover,  its  in<^titution  and  desio-ns. 
First,  let  us  enquire  what  is  to  be  understood  by 
the  word  "  pissover."  This  word^savs  But- 
terworth,  *' comes  from  the  Hebrew  rerb  pa- 
sach,^^  which  signifies  to  pass,  leap,  (yr  skip  over, 
because  the  destroying  angel,  who  s'pw  ihe  first 
born  of  E'Typt,  passed  over  and  spared  Hie  Israel- 
ites. God  com  nanded  Moses  to  ^^peak  unto  the 
co'inrregHtion  of  I-^rael,  "•  that  they  sh'^uid  take  a 
lam^>  everv  m  m  according  to  the  house  of  his 
fathe  s,  a  Irtrab  for  an  house  ;  th^t  they  should 
kill  it  iu  the  evening,  and  they  should  t.^ke  tie 
blood  and  strike  it  on  the  two  side  posts,  and  on 
the  upper  door  posts  of  the  houses  whe?ein  they 
should  eat  it."  They  ate  it  as  he  directed,  saying, 
it  is  the  Lord's  jjassiover^  for  he  would  pass 
throu-Tfh  the  land  of  Egypt  that  night,  arid  smite 
the  first-born,  and  the  blood  should  be  h  token 
upon  their  bouses  :  "  And  when  I  see  the  blood 


156  ATREAtlSE      ON 

I  will  pass  over  you,"  see  Exodus  12 :  1-13. 
Accordingly  Moses  called  for  the  Elders  of  Is- 
ra-el  and  delivered  the  command  to  them. 
"  Draw  out,  and  take  a  lamb  according  to  your 
families,  and  kill  the  passover,^^  gi^'i^'^S?  them  the 
assurance  that  when  the  Lord  should  see  the 
blood  he  would  pass  over  them,  not  to  destroy 
them,  Exodus  21 :  23.  And  again,  "  when  their 
children  should  ask  them  what  was  meant  by 
this  service,  they  should  tell  them  it  is  the  sac- 
rifice or  tl^e  Lord's  pass(wer,^^  Exodus  26  :  27. 
And  so  also  in  the  days  of  Hezekiah,  the  king, 
when  he  commanded  that  the  people,  should  as- 
semble at  the  house  of  the  LohI,  and  keep  the 
possover  at  the  proper  time,  or  "on  thel4th  of 
the  second  month,  the  priests  sanctified  i hem- 
selves  and  killed  the.  passover,^^  C'hmn.  30:  15. 
From  these  and  o'her  lestimoines  it  is  clear 
that  the  lamb,  and  nothing  else,  is  properly 
called  the  pas<;over.  Hence,  then  theargiiment 
of  yniir  friend,  thi't  the  Sabbath,  and  the  unleav- 
ened bread,  is  the  passover,  falis  lo  the  ground. 
For,  according  to  all  the  circjirnsfances  attend- 
ing its  institution,  as  well  as  the  positive  decla- 
ration of  Scripture,  the  lamb,  and  that  alone,  is 
the  passover,  the  feast  of  uunleavened  bread, 
though  observed  immediately  after  the  passover, 
is  another  and  a  distinct  institution,  designed  to 
represent  a  different  thing  ;  r;nd  so  also  is  the 
Sabbath. 

The  passover  represents  the  passing  over  of 
the  destroying  angel,  and  ly pined   the  crucifix* 


THE     lord's     supper.         157 

ibn  of  Christ,  ourpassover,  by  the  sprinkling  of 
his  blood — the  antitype  taking  the  place  of  the 
type,  meets  upon  the  cross.  The  Sabbath  rep- 
resents a  (lay  of  rest,  and  when  Christ  had  ac- 
complished fully  his  work  on  the  earth,  he  rested 
in  the  grave  on  that  day.  The  unleavened 
bread  represented  the  sorrows  and  aiflictions  of 
Israel  in  Egypt. 

To  settle  this  point,  let  us  examine  the  follow- 
ino^  testimonies  :  Lev.  23  :  5,  6,  "  The  four- 
teenth  day  at  even  is  the  Lord's  passover,  and 
on  {he  ftf/eentk  (\dy  of  the  same  monlh  is  the 
feast  of  unleavened  bread."  Again,  see  Num. 
28  :  16,  17,  "  And  in  the  fourteenth  day  of  the 
first  month  is  the  passover  of  the  Lord,  and  in 
the  fifteenth  or  this  month  is  the  feast ;  seven 
days  shall  unleavened  bread  be  eaten."  And 
now  comes  in  the  Sabbath,  "In  the  first  day," 
that  is,  the  first  day  of  unleavened  bread, ''  shall 
be  a  holy  convocation,  ye  shall  do  no  manner  of 
servile  woi  k  therein." 

Having,  then,  established  this  point,  it  fol- 
lows, consequently,  that  whenever  wt*  find  tb* 
passover  spoken  of,  it  means  the  laml),  and  not 
the  feast  of  unleavened  breafl,  nor  the  Sabbath, 
And  also  when  we  read  of  providing,  or  pre- 
paring for  the  feast  of  the  passover,  we  must 
understand  that  it  is  in  the  future.  For  if  you 
w^ill  observe,  that  in  the  institution  of  these  feasts, 
the  preparatio'^^s  were  all  made  according  to  the 
command  of  God,  before  the  commencement  of 
the  feast.  The  lamb  was  to  be  taken  upon  I  he  tenth 


158  A       TREATISE      OK 

tlay  of  the  month,  and  killed  on  the  fourteenth 
in  the  evening  ;  the  leavers  was  all  to  be  removed 
the  same  day,  so  that  none  was  to  be  found  in 
their  houses  during  the  seven  da>s.  vSo  all  the 
talk  about  preparations  for  the  Sabbath,  &C.5 
after  eating  the  lamb,  is  gratuitous  and  without 
foundation,  ouisideof  the  imagination.  Therefore 
when  Jesus  said  to  Judas,  John  13  :  27,  "  'i'hat 
thou  doest  do  quickly,"  the  disciples  thought 
that  he  had  dir<^ctt:'d  Judas  to  buy  those  things 
that  were  needed  for  the  feast,  we  naturally  con- 
clude that  the  regular  time  for  eating  the  pass- 
over  had  not  yet  come.  Again,  it  is  expresslj 
said,  that  on  the  day  after  the  supper,  the  Jews 
"  woidd  not  go  into  the  judgment  hall,  lest  they 
should  be  defiled,  but  that  they  might  eat  the 
passaver,^^  which  shows  conclusively  that  thej 
had  not  eaten  it  as  yet.  But  your  friend  tells 
ijs  that  it  must  have  been  eaten  before  they  came 
to  the  judgment  hall,  as.  the  law  of  Moses  com- 
pelled them  to  eat  it  the  same  nioht,  or  the  first 
night  after  it  was  killed.  That  the  law  did  re- 
quire this,  I  admit.  The  same  law  also  required 
that  it  should  be  killed  on  the  fourteenth  day,  at 
evening.  Now,  then,  let  us  pursue  this  idea 
and  see  where  it  will  lead  us.  Accordinor  to 
Jewish  computation  of  time,  we  count  from  eve- 
ning to  evening,  and  1  believe  it  is  universally 
admitted  that  the  lamb  was  slain  in  E^ypt,  and 
always  afterward,  between  the  two  evenings; 
that  is,  according  to  Josephus  and  Home,  be- 
tween the  sixth  and   eleventh  hours,  or  thre« 


THE     lord's     supper.         159 

o'clock.  This  then,  accorrling  to  his  reasoning-, 
if  on  the  fourteenth  day,  must  have  been  near  the 
ciose  of  the  fourteenth  day.  This  festival,  says 
Hnrne,  vol.  od,  [)age*300,  commenced  on  theeve- 
ninor  suhseqii^nt  to  the  fourteenth  day  of  the 
month,  Nisan,(the  first  in  the  .Jewish  sacred  ov 
ecclf'^iasticnl  year,  Ex.  12  :  6,  8,  l:^  ;  Lev.  28  ;  4, 
8;  Num.  2S:  JG,  17,)  with  eatinaj  whnt  wascalled 
the  pnschal  Irimb  the  day  preceding  its  com- 
mencement, and  was  called  {he  preparafion  of 
the  passover,  .John  19:14.  This,  mark,  was 
the  whole  of  the  fourteenth  day,  from  the  ooing 
down  of  the  sun  the  previous  evening.  During 
its  continuance  no  leavened  bread  was  allowed 
to  be  used.  Hence,  the  fourteerith  day  of  the 
month,  Nisan,  mi^ht,  with  great  propriets-,  be 
called,  as  we  find  it  is,  in  Matt.  26  :  17,  \Iark 
14:  12,  the  first  day  of  unleavened  bread,  &c., 
and  was  eaten  in  that  night  with  the  passover, 
Exodus  12  :  18.  The  fifteenth  day,  however, 
raiijht  also  be  called  the  first  day  of  unleavened 
bread.  Since,  according  to  the  Hebrew  com- 
putation of  time,  the  evening  of  the  fourteenth 
was  the  dawn  or  beginning  of  the  fifteenth,  on 
which  day  the  Jews  began  to  eat  unleavened 
bread. 

It  is  farther  evident  that  the  day  on  which 
Christ  died  was  the  fourteenth,  and  not  the  fif- 
teenth day  of  the  month,  from  our  Lord  being 
called  "the  first  fruits  of  them  that  slept,"  1st 
Cor.  15:  15-20.  And  it  will  not  admit  of  a 
doubt,  that  he  was  so  called,  because,  as  the  Is* 


160  A       TREATISE       ON 

raelites  were  commanded,  Lev.  23: 10,11,  to  bring 
on  the  morrow  after  the  Sabbath,  with  which  the 
passov'er  w^eek  began,  that  is,  on  the  sixteenth 
day  of  the  month,  a  sheaf  of  the  first  fruits  ot  their 
harvest  to  the  priests,  to  be  waved  before  the 
Lord,  who  by  accepting  it,  might  make  it,  both 
an  example  and  a  pledge,  of  the  future  harvest. 
So  Christ  Jesus  our  Lord,  who  rose  on  the  very 
day  on  which  the  first  fruits  were  offered,  is 
called  the  first  fruits  of  them  who  are  fallen 
asleep.  Now,  as  Christ  arose  on  the  first  day  of 
the  week,  as  that  was  the  day  on  which  the 
first  fruits  were  offered,  and  as  that  was  on  he  six- 
teenth day  of  the  month,  consequently  Friday- 
was  the  fourteenth  day,  and  on  that  day  Christ 
was  crucified,  the  very  day  on  which  the 
Jews  killed  the  passover  lamb. 

Your  friend  admits  that  John  and  Peter  pre- 
pared the  passover  or  supper  on  Thursday, 
this  was  evidently  the  thirteenth  day  of  the 
month.  The  night  following  the  Savior  came 
and  ate  it  with  the  disciples.  This  was  now  the 
beginningr  of  the  fourteenth  day,  the  evening  and 
the  morninor  being  the  Jewish  flay.  Now,  in  the 
close  of  this  fourteenth  day,  which  was  the  prep- 
aration of  the  legal  passover,  at  the  ninth  hour, 
Christ  die/1  on  the  cross.  That  same  night,  the 
beginning  of  the  fifteenth  flay  of  the  month,  at 
midnight,  was  the  anniversary  of  the  great  cry 
in  Egypt,  the  exodus  of  the  children  of  Israel. 
"They  traveled  on  that  day  from  Rameses  to 
Succoth,"  where  they  baked  unleavened  cakei. 


THE      lord's      supper.  161 

This  was  the  fifteenth  day  of  the  month,  prop- 
erly the  first  day  of  unleavened  bread,  the  first 
of  the  seven  days  and  Sabbath  or  Holy  Convo- 
cation ;  this  day,  the  whole  of  which,  Christ  iaid 
in  the  grave.  Tlie  next  day  he  arose  trium- 
phantly as  the  first  fruits — the  first  who  rose  to 
die  no  more. 

This  view,  as  it  appears  to  me,  makes  every- 
thing natural  and  easy,  while  upon  the  supposi- 
tion that  the  disciples  prepared  the  supper  upon 
the  fourteenth  day  of  the  month,  according  to 
the  Jewish  passover,  then  of  necessity,  the  Sa- 
vior must  have  eaten  it  with  them  after  the  fif- 
teenth day  had  begun  ;  the  following  morning 
he  must  have  been  before  Pilate,  This,  now, 
bear  in  mind,  is  the  first  day  of  unleavened 
bread,  the  Sabbath,  or  "  Holy  Convocation," 

Upon  this  mode  of  reasoning  your  friend  com- 
pells  the  Jews  to  arrest,  condemn,  scourge,  cru- 
cify, break  the  legs  of  the  two  thieves,  take  all 
the  bodies  from  the  cross  and  bury  them  ;  all 
this  upon  the  Sabbath  day;  the  very  thing  that 
he  labors  so  hard  to  show  could  not  be  done 
without  violating  the  law  of  Moses,  and  which 
the  Jews  could  not,  by  any  means,  be  induced 
to  do  under  any  circumstances  whatever.  In 
connection  with  this,  in  order  to  support  his  fa- 
vorite dogma,  your  friend,  contrary  to  all  evi- 
dence, both  from  history  and  Scripture,  tells  you 
that  Pilate  was  a  Jew,  interested  in  the  prepa- 
ration for  the  Sabbath,  and  was  disposed  to 
grant  the  request  of  the  Jews  to  take  away  the 


162  A       TREATISE       CT  N 

bodies  from  the  cross,  &c. ;  when  the  faets  are^ 
that  Pilate  was  a  Roman  Governor,  under  Cee- 
ser's  jurisdiction,  and  an  enemy  to  Herod,  who 
was  a  Jew.  He  greatly  desired  to  release  Je-* 
sus,  as  it  appears,  and  denies  positively,  by  im- 
plication, that  he  is  a  Jew,  or  that  he  has 
anything  to  do  with  their  law.  See  John  18  :  31, 
"Then  said  Pilate,  take  him  and  judge  him  ac- 
cording to  your  law."  *'  The  Jews  said, 
therefore,  it  is  not  lawful  for  us  to  put  any  man 
to  death."  "Then  Pilate  entered  into  the 
judgment  hall  again,  and  called  Jesus  and  said 
unto  him,  'Art  thou  the  king  of  the  Jews?' 
Jesus  answered  him,  saying,  '  Sayest  thou  this 
thing  of  thyself,  or  did  others  tell  it  thee  of 
me  ?'  "  Pilate  now  indignant  at  our  Savior,  on 
account  of  his  evasive  answers,  indignantly  asks 
him,  saying,  "  Am  I  a  Jew  ?  thine  own  nation, 
the  Jews,  have  delivered  thee  unto  me :  I  de- 
mand, therefore,  that  thou  tell  me  what  thou 
hast  done."  And  this  is  not  all,  if  we  pursue 
the  legitimate  results  of  your  friend's  theory. 
The  Savior  crucified  on  the  Sabbath,  he  must 
have  laid  in  the  grave  on  the  first  day  of  the 
week,  the  day  of  first  fruits,  and  have  risen  upon 
the  second  day  of  the  week  ;  what  then  becomes 
of  his  whole  dissertation  upon  the  preparation 
for  the  Sabbath,  and  the  after  parts  of  the  feast  ? 
You  cannot  fail  to  see,  that  his  whole  theory 
falls  to  the  ground,  even  upon  a  fair  analysis  of 
his  own  arguments. 

We  will  now,  for  a  moment,  reflect  upon  the 


THE     lord's     supper.         163 

design  of  the  passover,  as  instituted  in  Egypt. 
As  before  shown,  it  was  to  be  observed  by  the 
Jews,  from  year  to  year,  as  an  ordinance  through- 
out their  generations,  and  when  thus  observed, 
they  were  commanded  to  instruct  their  children 
in  regard  to  the  remarkable  interposition  of 
God's  providence,  in  their  deliverance  from  bon- 
dage in  Egypt.  And  it  is  farther  understood  by 
all  orthodox  divines,  that  it  is  typical  of  Jesus 
Christ,  the  Lamb  of  God.  it  is,  therefore,  ne- 
cessary that  there  should  be  a  resemblance  be- 
tween the  type  and  its  antitype.  We  will,  then, 
briefly  consider  some  of  the  points  of  resem* 
blance  in  the  case  before  us. 

The  person  of  Christ  was  typified  by  the  lamb, 
and  is  frequently  represented  by  the  em- 
blem of  the  lamb ;  "  Behold  the  Lamb  of 
God,"  says  John  the  Baptist,  John  1 :  29-36. 
Herman  Witsius  has  a  beautiful  chapter  upon 
this  subject,  vol.  2d,  pages  375-382,  of  his 
English  translation,  which  would  be  iriterestino-  ; 
but  as  it  is  too  extensive  for  the  limits  of  this 
Essay,  we  will  only  give  the  points  of  coinci- 
dence without  the  explanation  of  more  than 
perhaps  a  few.  This  author  views  twenty- 
five  points  of  coincidence  between  the  lamb  of 
Egypt,  the  type,  and  the  Lamb  of  God,  the  anti- 
type, among  which  are  the  following:  Humility 
and  meekness,  inoffensive  behavior  and  patience, 
"without  spot  or  blemish  ;"  "  taken  out  of  the 
flock;"  "a  male  taken  out  four  days  before 
crucified;"  "  killed  by  the  whole  congregation  ;" 


164  A     TREATISE     OV 

"  by  the  effusion  of  his  blood  ;"  "  the  place 
where  the  Lord  should  choose  to  put  his  name ;" 
"  Christ  suffered  in  the  same  month,  ow  the  same 
day,  at  the  same  hour  of  the  day,  and  that  a 
bone  of  him  was  not  to  be  broken."  We  might 
show,  in  all  these  points,  the  most  striking  re- 
semblance, but  as  it  would  be  too  voluminous, 
w^e  will  content  ourselves  with  what  has  been 
shown  as  to  the  day  upon  which  he  (Christ) 
suffered,  as  this  point  bears  most  particularly 
upon  the  subject  under  consideration.  With 
the  exception  of  the  last  item,  "  that  a  bone  af 
him  shall  not  be  broken,"  there  is  no  point  in 
the  whole  catalogue  more  significant  than  this. 
It  is  remarkable  that  this  command  was  given  to 
Israel  in  reference  to  the  passover  lamb  in 
Egypt,  and  so  exactly  fulfilled  when  Christ  the 
antitype  hung  upon  the  cross,  John  19  :  36. 
The  design  of  the  passover  now  being  fully  ful- 
filled, "  Christ  now  becomes  our  passover,  hav- 
inp'  been  sacrificed  for  us."  He  left  for  us 
institutions,  not  only  to  perpetuate  the  remem- 
brance of  our  redemption,  and  to  teach  us  hu- 
mility and  love,  but  also  an  institution  by  which 
we  might  always  exhibit  to  the  world  that  one- 
ness, that  he  would  have  to  characterize  his 
children  by  celebrating  a  love-feast  together, 
composed  of  the  common  bounty  of  all,  and  par- 
taken of  together  in  good  order :  thereby  show- 
ing our  most  intimate  friendship,  and  our  special 
and  unremitted  affection,  as  brethren  of  the  same 
family — disciples  of  the  same  Lord — soldiers  in 


THE      LORDS      SUPPER.  165 

the  same  army — travellers  in  the  same  journey 
— heirs  of  the  same  inheritance;  yea,  members 
of  the  same  body  ;  and  which  institution  is  to 
receive  its  ultimate  fulfillment  in  the  kingdom  of 
God,  when  his  children  shall  be  prathered  to- 
gether, around  that  grpat  center  of  attraction, 
when  faith  is  superceded  by  knowledge,  and 
hope  by  the  full  fruition,  or  real  enjoyment, 

I  would  yet  say,  in  reference  to  the  point  of 
coincidence  between  the  lamb  of  Egypt  and  the 
Lamb  of  God,  that  it  would  be  strange  indeed 
that  thereshould  be  sucha  striking  resemblance  in 
every  other  point,  and  to  fail  in  respect  of  the 
day,  one  of  the  clearest  and  most  significant 
points  in  the  w'hole  catalogue,  which  it  must 
do  if  the  theory  of  your  friend  be  the  true 
one. 

As  there  still  may  be  some  difficulty  in  your 
mind  about  what  is  said  in  Matthew,  Mark  and 
Luke,  as  to  the  day  of  unleavened  bread,  &c., 
you  will  still  bear  in  mind  that  the  fourteenth 
day  of  the  month  Nisan,  commenced  with  the 
evenino;  of  the  thirteenth.  This  was  called  the 
day  of  unleavened  bread,  because  it  was  the 
preparation;  and  farther,  as  we  are  aware  that 
the  .Jews,  in  those  days,  counted  their  months 
by  the  moons,  and  having  no  system  by  which 
they  calculated.  They  determined  the  begin- 
ning of  their  months  by  the  phases  of  the  moon, 
that -is,  by  its  first  appearance;  and  so  it  is 
highly  probnbie  that  there  should  arise  some 
mistake  in  determining  the  new  moon.     So  often 


166  A      TREATISE     ON 

as  such  difference  occurred  there  would  conse» 
quently  be  some  discrepancy  as  to  the  precise 
time  of  commencing  the  passover.  And  such  a 
difference  it  has  been  supposed  did  exist  at  the 
time  Jesus  Christ  celebrated  the  passover  or 
supper  with  his  disciples. 

But  let  this  be  as  it  may,  this  we  do  assu- 
redly know,  that  while  Matthew  and  Mark 
called  it  the  passover,  Luke  calls  it  the  passo- 
ver, and  he  also  calls  it  a  supper.  John  calls  it 
a  supper,  and  nothing  else,  and  expressly  says 
that  it  was  "  before  the  feast  of  the  passover.'*^ 
And  he  farther  speaks  of  the  passover  being  sub- 
sequent to  the  trial  of  Jesus,  which,  as  clearly 
shown,  could  mean  nothing  more  nor  less  than 
the  paschal  lamb.  So,  notwithstanding  w^hat 
might  appear  otherwise,  the  great  Controller  of 
events  has  so  overruled  the  whole  matter  as  to 
prove  that  it  was  not  the  identical  Jew'ish  or  le- 
gal passover. 

But  if  this  view  still  be  persisted  in,  and  sup- 
posed to  be  sustained,  that  the  Savior  and  his 
Apostles  actually  did  eat  the  identical  legal 
passover,  w^e  design  next  to  show,  that  we  are 
not  wholly  dependent  upon  this  matter  for  au- 
thority for  our  practice,  in  eating  this  sacramen- 
tal supper  ;  for  even  admitting  this  point  gained, 
for  the  sake  of  argument,  may  we  not  reasona- 
bly conclude,  from  the  circumstances  attending 
this  celebration — the  variations  and  appendages 
introduced  as  above  noticed — feet- washing,  the 
coraraunionj  the  sop,  the  cup  in  connection  with 


THE       LORD^S      SUPPER.  167 

the  supper,  and  the  declaration  of  its  fulfill- 
ment in  the  kingdom  of  God,  &C.5  that  he  sanc- 
tified it,  and  transformed  it  into  a  supper  of  his 
own,  to  be  observed  by  his  disciples  in  these  con- 
nections, and  receive  its  ultimate  fulfillment  in 
the  paradise  of  God  ?  This  conclusion  is  fully 
warrented  by  the  writings  of  the  Apostles,  as 
well  as  by  the  history  of  the  primitive  Church, 
which  is  next  our  business  to  make  appear,  for 
which  purpose  I  call  attention  to  the  eleventh 
chapter  of  first  Corinthians.  The  Apostle 
commences  this  chapter  by  exhorting  the  Cor- 
inthian disciples  to  imitate  his  example,  as  he 
had  followed  the  command  and  example  of 
Christ.  He  then  proceeded  w^ith  a  general  com- 
mendation of  their  conduct.  Though  intending 
to  reprove  them  in  various  instances  in  which 
they  were  greatly  reprehensible,  he  praised 
them  in  those  things  when  he  could  at  all  do  so, 
and  when  they  obeyed,  and  kept  the  ordinances 
as  he  had  delivered  them  unto  them.  You  will 
take  notice,  that  he  had  delivered  ordinances 
to  them  io  keep.  They  had,  before  this,  submit- 
ted to  the  ordinance  of  baptism,  and  consequently 
had  nothing  farther  to  do  with  that,  as  that,  un- 
like the  other  ordinances  of  the  house  of  God, 
is,  if  rightly  observed,  only  to  be  observed  once. 
They  having  been  introduced  into  the  body  or 
church  of  Christ,  by  the  ordinance  of  baptism, 
it  was  now  only  necessary  for  them  to  attend  to 
the  other  ordinances,  '*  the  all  things"  that 
Christ   had  commanded    them    to   do,      Paul^ 


168  A      TREATISE      OJf 

doubtless,  followed  him  in  all  things,  not  only  iQ 
observing  his  institutions,  but  in  ol>servino  them 
according  to  the  pattern  given  by  the  JSavior. 
The  ordinances  then  were  to  be  kept, — observ- 
ed from  time  to  time  ;  and  it  appears  that  there 
was  more  than  one  ordinance.  So  we  conclude, 
that  the  ordinances  as  instituted  by  Christ  to- 
gether, in  the  last  night  in  which  he  was  be- 
trayed, namely,  feet-washing,  the  Lord^s  supper, 
and  the  communion,  are  intended. 

The  Corinthians  had  assembled  together  for 
the  purpose  of  keeping  these  ordinances,  for 
which  the  Apostle  praised  them.  But,  after 
giving  them  instructions  upon  other  points  up  to 
the  17th  verse,  he  now  reproves  them  on  ac- 
count of  the  irregularities  into  which  they  had 
fallen,  in  the  manner  of  observing  the  supper; 
and  informed  them  that  he  could  not  praise  them 
in  this,  for  such  conduct  would  conduce  to  their 
detriment,  rather  than  to  their  edification.  For 
there  seemed  to  be  divisions  among  them  that 
betrayed  a  want  of  that  union  and  love  which 
should  always  attend  the  followers  of  Christ, 
and  which  this  love  feast,  that  they  had  come 
together  to  celebrate,  was  designed  to  represent 
— a  common  meal,  which  they  should  partake 
of  together  as  one  family,  and  there  would,  of 
necessity,  have  to  be  a  separation  made,  a  clean- 
sing, (for  so  the  word  heresies  signifies  in  this 
connection,)  that  those  who  had  the  right  spirit 
might  be  manifest  among  them.  The  above 
charge  was  fully  warranted  by  the  fact,  that 


THE       lord's      StJPPER.  169 

"when  they  came  together  into  one  place,  "  this 
■was  not  to  eai  the  Lord's  supper,"  for  instead  of 
eating  it  together,  as  instituted  by  the  Lord,  and 
delivered  by  the  Apostles,  that  they,  every  one, 
or  every  family  perhaps,  ate  their  own  provis- 
ions, which  they  had  brought,  and  so  ate  and 
drank  to  excess,  one  group  at  one  time,  and 
another  at  another  time.  "  What,"  says  he, 
"have  ye  not  houses  to  eat  and  to  drink  in,"  that 
you  might  have  feasted  in  at  other  times  of  your 
abundance  ?  or  have  you  despised  the  church  of 
God,  and  intend  to  bring  reproach  upon  it  by 
thus  perverting  what  I  have  delivered  unto  yoii  ? 
Instead  of  eating  a  meal  in  common  together, 
you  eat  your  own  provisions  separately,  show- 
ing that  you  are  not  capable  of  keeping  this  sa- 
cred feast,  with  the  unleavened  bread  of  sincer- 
ity and  truth,  but  with  the  leaven  of  malice  and 
wickedne.ss,  and  even  shame  them  who  have  not 
happened  to  bring  anything  themselves.  That 
you  should  so  abuse  the  institutions  of  Heaven, 
what  shall  I  say  to  you?  "  Shall  I  praise  you  ?" 
Though  glad  to  praise  you  when  I  can,  in  this 
I  praise  you  not  ;  for  says  the  Apostle,  "  I  have 
received  of  the  Lord  that  which  I  also  have  de- 
livered unto  you,  that  the  Lord  Jesus,  the  same 
night  in  which  he  w^as  betrayed,  took  bread, 
and  w^hen  he  had  given  thanks,  he  brake  it,  and 
said,  take  eat,  this  is  my  body,  which  was  bro- 
ken for  you,  this  do  in  remembrance  of  me." 
By  which,  we  understand,  that  he  received  of 
the  Lord  the  account  of  the  ordinances,  as  insti- 


170  A      TREATISE      ON 

tuted  in  that  night ;  one  of  which  was  that  "  he 
took  bread,"  &c.  This  interpretation  is  sus- 
tained by  what  he  says  in  the  following  verse, 
25  :  ''  After  the  same  manner  also  he  took  the 
cup  when  he  had  supped,^'  corresponding  ex- 
actly with  the  historical  account  of  this  circum^ 
stance  given  by  Luke,  22  :  20,  "  Likewise  the 
cup  after  supper."  He  then  goes  on  farther 
to  show  the  awful  consequences  of  partaking  of 
these  emblems  in  so  unworthy  a  manner,  that  is, 
as  if  he  had  said,  if  there  is  no  more  love  exist- 
ing among  you  than  appears  from  the  manner  in 
which  you  have  partaken  of  your  supper,  you 
are  by  no  means  in  a  suitable  condition  to  par- 
take of  these  sacred  emblems,  and  will  therefore 
be  guilty  of  the  body  and  blood  of  the  Lord. 
"  But  let  a  man  examine  himself,  and  so  let  him 
eat  of  that  bread,"  let  him  see  that  there  is 
Jove  and  union  existing,  let  him  evidence  it  by 
keeping  the  ordinances  in  the  true  spirit  in  which 
they  were  intended,  then  there  will  be  harmony 
and  union,  and  then  you  can  worthily  partake 
of  the  communion,  the  proper  name  for  the 
bread  and  cup,  and  not  supper.  See.  1  Cor.  10  : 
16,  "The  cup  of  blessing  which  we  bless,  is  it 
not  the  communion  of  the  blood  of  Christ?" 
**  The  bread  which  we  break,  is  it  not 
the  communion  of  the  blood  of  Christ  ?" 
Therefore,  my  brethren,  continues  Paul,  when 
you  come  together  to  eat,  do  not  do  as  you  have 
done,  eat  your  own  supper,  one  after  another, 
but  "  tarry  one  for  another,"  and  all  eat  togeth- 


THE     LORD'S     SUPPER 


171 


er  ;  and  if  any  are  so  hungry  that  they  cannot 
do  so,  let  them  eat  before  they  leave  home,  that 
you  do  not  come  together  in  such  disorder,  and 
bring  the  displeasure  of  God  upon  you,  and  the 
rest  of  the  things  that  are  out  of  order  I  will  at- 
tend to  when  I  come. 

I  have  said  that  the  bread  and  cup  are  called 
communion,  and  never  supper.  A  bit  of  bread 
and  a  sup  of  wine  cannot  properly  be  called  a 
supper.  Supper  is  the  last  meal  of  the  day,  an 
evening  repast.  We  are  also  informed  by  those 
who  understand  the  Greek  lano^uage,  that  the 
word  for  supper  is  deipnon,  which  means  noth- 
ing less  than  a  full  meal,  the  last  and  principal 
meal  of  the  day.  The  apostle  Peter  doubtless 
refers  to  these  love  feasts  when  speaking  of 
certain  characters,  having  their  eyes  full  of 
adultery,  counting  it  pleasure  to  riot  in  the  day 
time.  '*  Spots,"  says  he,  *'  and  blemishes  they 
are,  sporting  themselves  w^ith  their  own  deceiv- 
ings  while  they  feast  with  you."  They  were, 
therefore,  spots  and  blemishes,  who  deformed 
and  disgraced  those  Christian  societies  which 
did  not  expel  them.  So  that,  w'hile  they  par- 
took with  Christians  of  the  Lord's  Supper,  or 
joined  in  these  religious  feasts,  in  which  the 
rich  and  poor  ate  together  in  a  loving  manner, 
their  conduct  was  so  shameful  that  it  reflected 
dishonor  on  the  whole  company  with  which 
they  associated.  2  Peter  2  :  13.  Scott  upon 
that  text.  Jude  no  doubt  refers  to  the  same, 
12th  V,;  "  These,"  says  he,  "  are  spots  in  jour 


11f2  A      TREATISE      ON 

feasts  of  love,  when  they  feast  with  you.'^  These 
were  spots  in  their  religious  feasts,  in  which 
they  met  together  as  Christian  brethren,  for 
feasting  with  Christians;  and  indulging  their 
appetites  without  fear,  they  would,  by  that  and 
other  scandalous  practices,  become  a  disgrace  to 
the  whole  company." 

This  accords  with  what  Paul  says,  1  Cor.  5: 
8:  '*  Let  us  keep  the  feast,  not  with  old  leaven, 
neither  with  the  leaven  of  malice  and  wicked- 
ness, but  with  the  unleavened  bread  of  sincerity 
and  truth."  So  we  are  obliged  to  conclude, 
that  these  love  feasts  are  to  be  kept  with  relig- 
ious sare,  and  in  the  proper  manner  and  spirit ; 
and  if  those  unworthy  characters  are  amongst 
us,  they  must  be  separated,  so  that  they  that  are 
approved  may  be  made  known  ;  or,  as  Paul  ex- 
horts, 1  Cor.  5:  13,  "put  away  from  among 
you  that  wicked  person."  The  word  feast,  as 
show^n  above,  can  mean  nothing  less  than  a  full 
meal,  which  accords  with  the  orio;inal  from 
which  it  is  derived,  as  we  are  informed  by  the 
learned. 

I  will  here  present  one  testimony  from  histo- 
ry which  has  come  under  my  notice,  an  incident 
having  occurred  at  a  very  early  day  of  the 
Christian  era,  A.  D.  107'.  Part  of  a  letter 
written  by  Pliny  to  the  Rraperor  Tragan,  re- 
questing instrnrtion  in  certain  matters,  as  fol- 
lows :  "  An  information  was  presented  to  me, 
without  mentioning  the  author,  containing  many 
names  of  persons,  who,  upon  examination,  denied 


THE     lord's     supper.         173 

that  they  were  Christians,  or  had  ever  been  so, 
who  repeated  after  me  the  invocation  of  th€ 
gods,  and  with  wine  and  frankincense  made 
supplication  to  your  image,  which  for  that  pur- 
pose I  had  caused  to  be  brought  and  set  before 
them,  together  with  the  statues  of  the  deities. 
Moreover,  they  reviled  the  name  of  Christ. 
None  of  which  things,  as  is  said,  they  who  are 
really  Christians  can  by  any  means  be  compelled 
to  do.  These,  therefore,  I  thought  proper  to 
discharge.  Others  were  named  by  an  informer, 
who  at  first  confessed  themselves  Christians,  and 
afterwards  denied  it.  The  rest  said  they  had 
been  Christians,  but  had  left  them,  some  three 
years  ago,  some  longer,  one  or  more  above 
twenty  years.  They  also  worshipped  your  im- 
age and  the  statues  of  the  Gods.  These  also 
reviled  Christ.  They  affirmed  that  all  their 
fault  or  error  lay  in  this,  that  they  were  want 
to  meet  together  on  a  stated  day,  before  it  was 
light, and  singamongthemselvesa  hymn  to  Christ 
as  God,  and  bind  themselves  by  an  oath,  not  to 
the  commission  of  any  wickedness,  but  not  to 
be  guilty  of  theft,  or  robbery,  or  adultery,  nev- 
er to  falsify  their  word,  nor  deny  a  pledge 
when  committed  to  them,  w^hen  called  upon  to 
return  it.  When  these  things  w^ere  performed, 
it  was  their  custom  to  separate,  and  then  to 
come  together  again,  to  a  meal  which  they  ate 
in  common  without  any  disorder.  But  this  they 
had  forborne  since  the  publication  of  my  edict 
prohibiting  assemblies." 


174  A-TREATISE       ON 

It  does  seem  to  me,  that  upon  a  fair  analysis 
of  this  subjectj^we  cannot  fail  to  see,  by  the 
commands  and  examples  of  Christ,  and  the 
writings  and  ii  struct  tons  af  the  apostles,  the 
history  of  the  Church,  &c.,  that  it  is  the  duty 
of  the  'ollowei's  of  Christ,  not  only  to  celebrate 
the  communion,  but  also  in  connection,  to  wash 
one  another's  feet,  and  partake  of  the  feast  of 
love  together  in  coirmon.  God  has  joined  them 
together;  therefore,  "  what  God  has  joined  to- 
gether let  no  man  put  asunder."  It  is  our  duty 
to  attend  to  these  things,  as  well  as  to  walk  in 
all  the  ordinances  and  commandments  blameless, 
that  we  may  have  the  answer  of  a  good  con- 
science toward  God,  and  to  enjoy  that  happi- 
ness which  alone  can  be  enjoyed  in  hunible  obe- 
dience. "  If  ye  know  these  things,  happy  are 
ye  if  ye  do  them." 

I  will  now^  close  this  humble  treatise,  by  giv- 
ing you  a  few  practical  observations,  selected 
for  the  occasion  : 

"  If  we  would  have  the  comfort  of  a  knowl- 
edge of  our  acceptance  with  Christ,  we  must 
enquire  whether  w^e  understand  the  nature  and 
tendency  of  what  Jesus  has  done  for  sinners, 
and  w^hether  we  be  aiming  to  copy  his  example 
of  condescension  and  active  love.  Whether  we 
be  delivered  in  good  measure  from  self-impor* 
tance  and  self-indulgence,  and  have  learned  to 
stoop  to  labor,  and  to  deny  ourselves,  in  order 
to  be  serviceable  to  the  least  of  our  brethren. 
But  alas  !  how  many  are  there  who  refuse  to  do 


THE    lord's    supper.         175 

as  Christ  has  done  before  them,  even  when  His 
example  is  most  clearly  given  for  them  to  imi- 
tate !  How  many  of  his  professed  servants  act 
as  if  they  were  greater  than  their  Lord,  who 
had  sent  them !  Instead  of  his  lovely  deport- 
ment, they  affect  state  and  consequence  ;  they 
deem  useful  employment  beneath  them  ;  and 
every  troublesome  or  disagreeable  labor  of  love, 
such  as  Jesus  delighted  in,  is  intolerable  even  to 
their  imagination.  Nay,  am.ong  such  as  seem 
to  be  true  Christians  and  sincere  ministers,  there 
are  a  few  who  fully  enter  into  the  Spirit  of  the 
example  which  Jesus  has  left  us  ;  and  self-love 
suggests  a  thousand  excuses  and  reasons  against 
many  useful  and  important  services  which  the 
Savior  would  not  have  listened  to  for  a  moment. 
Yet  only  those  are,  and  will  be  happy,  who 
know  these  things  and  do  them.  For  knowl- 
edge, without  corresponding  practice,  will  only 
add  to  a  man's  eternal  condemnation," 


THE 


^cccaeity  Mature  anh  ^mhtiucB 


OF    THE 


HEW    BIRTH 


"  Jesus  answered  and  said  unto  him,  verily, 
verily,  I  say  unto  thee,  except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God." 
John  3  :  3. 

From  the  earnestness  of  this  expression,  we 
are  impressed  with  the  importance  of  the  sub- 
ject, and  consciousness  admonishes  us  that  we, 
as  well  as  all  of  God's  intelligent  creatures,  are 
immediately  interested  in  it ;  because  we  are 
aware  that  we  are  transient  beings,  contamina- 
ted with  sin,  and  destined,  shortly,  yea,  very 
soon,  to  exchange  this  probationary  state  for 
eternity,  and  that  in  the  eternal  world  w^e  shall 
live  in  the  Kingdom  of  God,  in  the  society  of 
its  blessed  and  glorious  inhabitants;  or  be  driv- 
en from  their  peaceful  presence,  to  take  up  our 
residence  with  the  damned  in  the  flames  of  To- 
phet.     These  are  the  only  tw^o  places  prepared, 


OIF   THE   NEW    BIRTH.  177 

»s  we  iinderstand,  for  the  reception  of  the  de- 
parted spirits  of  the  children  of  men.  One  re- 
presented to  us  as  being  infinitely  happy,  and 
the  other  miserable  in  a  superlative  degree. 
And  in  order  to  escape  the  one  and  secure  the 
other,  our  Divine  Master  informs  us  that  we 
must  be  born  again  ;  that  this  is  even  necessary 
to  enable  us  to  see,  that  is,  to  understand,  the 
trii€  nattire  of  the  Kingdom  of  God.  The 
question  arises  here,  why  is  this  necessary  ?  If 
we  reflect  but  a  moment  upon  the  holiness  of 
God,  and  the  purity  of  His  kingdom,  contrasted 
with  the  total  depravity  of  man,  we  will  at  once 
discover  his  absolute  disqualification  for  a  ra- 
tional discernment  of,  and  unfitness  for,  the  en- 
joyment of  that  holy  place.  The  moral  image 
of  God  in  which  man  was  created,  being  now 
defaced,  or  rather  destroyed  by  sin,  he  could  no 
longer  abide  in  His  holy  presence,  and  conse- 
quently was  driven  av/ay.  The  penalty  of  his 
transgression,  now  inflicted  upon  him,  he  did 
surely  die,  or  "dying,  ye  shall  die."  The 
seeds  of  death  now  sown  in  his  members,  and 
the  mind,  or  soul,  depraved,  and  alienated  from 
God,  as  declared  by  the  Apostle,  Eph.  2 :  1, 
5:  5-14,  "  You  hath  he  quickened  who  were  dead 
in  trespasses  and  sins."  As  also  represented  by 
the  man  dwelling  in  the  mountain,  and  in  the 
tombs,  (Mark  5:  5),  who,  after  being  delivered 
by  the  power  of  God,  is  said  to  be  found  sit- 
ting, clothed  and  in  his  right  mind  .  15  v.  Ev- 
idently the  mind  was  hitherto  entirely  disquali- 
12 


178  OF   THE   NEW    BIRTH. 

fied  for  holy  or  spiritual  exercises.  We  have 
said  that  man,  in  consequence  of  sin,  is  totally 
depraved,  dead  in  trespasses  and  sins.  This 
idea,  however,  is  eombalted  by  some,  and  there- 
fore it  may  be  necessary  to  meet  the  argument. 

It  has  been  said  that  this  doctrine  cannot  be 
true,  else  man's  condition  would  be  irrevocably 
fixed  and  his  destruction  sealed.  Shall  we  pre- 
sume thus  to  circumscribe  the  power  of  Omnip- 
otence? Shall  we  presume  that  God  requires 
material  to  operate  with,  in  the  regeneration  and 
reproduction  of  a  new  creature,  when  he  from 
chaos  has  created  the  visible  and  invisible  worlds, 
with  all  their  appendages,  and  who,  at  the 
sounding  of  the  first  notes  of  Gabriel's  trum- 
pet, shall  cause  the  unnumbered  millions  of  hu- 
man intelligences,  who  now  sleep  in  the  dust,  or 
whose  bodies  have  been  consumed  upon  the  fu- 
neral pile  and  their  ashes  scattered  in  the  sea,  to 
wake  up  and  come  forth  perfectly  reconstrucled, 
and  prepared  to  appear  with  Him  in  Glory  I 
Hear  Him.  John  5:  25-29,  "  Verily,  verily, 
I  say  unto  you.  The  hour  is  coming,  and  now 
is,  when  the  dead,  (dead  in  sins,)  shall  hear  the 
voice  of  the  Son  of  God,  and  they  that  hear 
shall  live.  For  as  the  Father  hath  life  in  him- 
self, so  hath  he  given  unto  the  Son  to  have  life 
in  himself;  and  hath  given  him  authority  to  ex- 
ecute judgment  also,  because  he  is  the  Son  of 
God.'' 

Marvel  not  at  this ;  wonder  not ;  do  not  be 
surprised,  "  for  the  hour  is  coming,  that  all  that 


OP    THE    NEW    BIRTH.  179 

Rre  in  their  graves  shall  hear  his  voice,  and  shall 
come  forth  ;  they  that  have  done  good  unto  the 
resurrection  of  life,  and  they  that  have  done 
evil  unto  the  resurrection  of  damnation." 

So  I  conclude  that  the  moral  condition  of  the 
human  family  is  such,  under  the  effects  and 
power  of  sin,  that,  apart  from  the  provision 
made  by  divine  goodness,  in  the  vicarious  atone- 
ment of  Christ,  and  divine  revelation,  it  would 
have  been  as  much  morally  impossible  for  any 
to  have  raised  themselves  from  this  death  of 
sin,  and  reformed  into  the  character  anrl  condi- 
tion in  which  they  were  created,  as  for  an  indi- 
vidual who  is  physically  dead  to  raise  himself  to 
life.  "  To  be  dead  in  trespasses  and  sins,"  im- 
plies an  utter  incapacity  for  spiritual  employ- 
ments and  satisfactions;  the  want  of  all  desire 
after  that  felicity  which  holy  creatures  enjoy  in 
the  favor  and  service  of  God,  and  a  moral  ina- 
bility of  worshipping  and  obeying  Him  in  love  and 
delight — even  as  a  dead  man  is  utterly  incapable 
of  the  business  and  enjoyments  of  life.  The  em- 
ployments and  pleasures  of  animal  nature,  and 
even  those  of  rational  being^s,  are  within  the 
capacities  of  a  man  dead  in  sin,  but  he  cannot 
relish  or  desire  spiritual  pleasures.  He  may  be 
an  epicure  or  a  philosopher,  but  he  cannot  find 
satisfaction  in  the  peculiar  employment  of  a 
.saint  ;  for  while  dead  in  sin  he  must  be  carnal, 
and  the  carnal  mind  is  enmity  against  God,  and 
opposition  to  the  holy  law.  Hence  the  necessity 
of  being  "  born  again." 


180  OF    THE    5EW   BIRTH« 

Thai  man  is  a  fallen  creatnre,  and  disqualified 
for  real  enjoyment  is  evident,  if  we  consider  his 
misery  as  an  inhabitant  of  the  natural  world  ; 
the  disorder  of  the  globe  we  inhabit  ;  the  con- 
vulsions of  nature;  the  awful  scourges  with 
which  we  are  visited,  exposed  to  the  scorching 
rays  of  a  burning  sun,  the  withering  blasts  of 
the  winter  storms,  the  toil  and  sweat  of  our 
labors  through  life,  the  sorrows  and  disappoint- 
ments w^ith  which  we  meet,  the  many  and  grie- 
vous conflicts  which  we  encounter,  the  many 
poisons  that  lurk  everywhere  in  our  path,  the 
sufferings  we  endure  under  the  hand  of  afflic- 
tion, as  well  as  the  pains  of  death. 

Again,  it  is  evident,  if  we  consider  him  as  a 
citizen  of  the  moral  world,  his  natural  disposi- 
tion to  commit  sin,  the  predominance  of  his  sen- 
sual appetites  over  his  intellectual  faculties,  the 
universal  prevalence  of  evil  passions  and  inor- 
dinate affections,  the  neglect  of  duty  to  God 
and  man,  the  understanding  darkened,  an  aver- 
sion to  retain  God  in  his  knowledge,  a  manifest 
alienation  from  God,  and  total  disregard  of  those 
things  pertaining  to  his  highest  interest ;  the 
prevalence  of  the  most  hateful  passions,  the 
general  corruption  in  all  individuals,  and  the 
universal  overflow  of  it  in  all  nations.  And  w« 
also  have  some  striking  proofs  of  it  in  the  tre- 
mendous struggles  that  good  men  have  with  it, 
while  they  do  deeply  deplore  any  thought,  word 
or  action  inconsistent  with  that  standard  of 
piety  that  they  have  erected  as  their  criterion. 


OP   THE   NEW   BIRTH,  181 

and  are  struggling  continually  to  arrive  to  that 
point,  yet  they  feel  that  they  are  continually 
annoyed  by  evil  thoughts.  Anon  they  speak  a 
word  unadvisedly,  and  do  the  very  thing  that 
they  themselves  abhor.  Even  the  Apostles 
themselves  were  tempted  with  the  spirit  of  en- 
vy, as  it  appears,  and  enquired,  "  who  should 
be  the  greatest?"  And  Paul,  even  in  his  day, 
thus  complains,  saying,  "  When  with  my  mind 
I  would  serve  the  law  of  Christ,  I  find  another 
law  in  my  members  warring  against  the  law  of 
my  mind,  and  bringing  me  under  subjection,  so 
that  the  thing  I  would  do  I  do  not,  and  the 
thing  that  1  hate  that  do  I."  Job  confessed  it, 
saying,  "  Behold  I  am  vile,  what  shall  I  answer 
thee?  I  will  lay  my  hand  upon  my  mouth. 
Once  have  I  spoken,  but  I  will  not  answer; 
yea,  twice,  but  I  will  proceed  no  further,"  Job 
40:  4,5.  David  also.  Psalm  55:5,  "Fear- 
fulness  and  trembling  are  come  upon  me,  and 
horror  hath  overwhelmed  me."  Jeremiah  af- 
firms it,  Jer.  17 :  9,  "  The  heart  of  man  is  de- 
ceitful and  desperately  wicked,  who  can  know 
it?"  The  Savior  taught  it,  Matthew  15:  19. 
So  did  the  Apostles,  Rom.  5:  12;  Eph.  2 :  3. 
**  Among  whom  we  all  had  our  conversation  in 
times  past,  in  the  lusts  of  our  flesh,  fulfilling  the 
desires  of  the  flesh,  and  of  the  mind,  and  were 
by  nature  the  children  of  w-rath,  even  as  others." 
This  then  being  the  moral  condition  of  man 
without  regeneration,  and  those  who  have  been 
renewed  having  yet  such  conflict,  how  necessary 


182  OF    THE    NEW    BIRTH. 

is  it  that  those  who  are  unregenerate  should  he 
born  again  !  when,  according  to  the  declaration 
of  the  text,  they  cannot  see  the  Kingdom  of 
God  without  it.  Hence,  the  reason  why  so 
many  who  profess  regeneration,  are  not  able  to 
discern  the  body  of  the  Lord  from  the  body  of 
the  world,  not  having  been  born  of  the  word 
and  Spirit  of  God,  "  but  of  the  will  of  the  flesh 
or  of  the  will  of  man."  And  if  we  apply  the 
test  given  by  Christ,  Matt.  7  :  16,  20,*  "  by 
their  fruits  ye  shall  know  them,"  we  must  con- 
clude that  still  the  whole  head  is  sick,  the  whole 
heart  is  faint ;  from  the  crown  of  the  head  to 
the  sole  of  the  foot  they  are  full  of  wounds  and 
bruises  and  putrefying  sores,  that  have  not  been 
closed,  nor  bound  up,  nor  mollified  with  ointment. 

This  exhibits  the  true  moral  condition  of  man, 
and  therefore  the  necessity  of  "  being  born 
ao^ain.^' 

It  is  necessary  to  communion  with  God. 
There  can  be  no  fellowship  between  light  and 
darkness,  sin  and  holiness,  a  depraved  heart  and 
an  immaculate  Deity. 

It  is  necessary  to  an  interest  in  the  promises. 
The  promises  are  made  to  believers,  to  God's 
children.  They  are  the  patrimony  of  the  house- 
hold of  faith.  Without  regeneration  we  have 
therefore  no  lot  or  part  in  them. 

It  is  necessary  to  holiness.  We  cannot  be 
holy  until  we  are  partakers  of  a  new  and  holy 
nature.  We  must  be  God's  children  before  we 
can  grow  in  the  divine  likeness, 


O?    THE    NEW   BIRTH.  183 

It  is  necessary  to  acceptable  obedience.  "  We 
cannot  call  upon  the  Lord  but  by  the  Holy 
Ghost;"  and  all  our  attempts  at  obedience  in 
all  forms  of  worship  will  be  unavailing  and  of- 
fensive to  God,  unless  it  proceeds  from  the  heart. 
"  The  fountain  must  be  good  before  the  stream 
can  be  so." 

It  is  necessary  to  our  entrance  into  Heaven. 
Heaven  is  a  holy  place,  and  nothing  that  defileth 
can  ever  enter  in.  "  Without  holiness  of  heart 
no  man  shall  see  the  Lord."  The  carnal  mind  is 
enmity  against  God,  and  except  it  be  born  again, 
cannot  enter  into  the  kingdom  of  God. 

It  will  be  seen  by  the  foregoing,  that  we  as- 
sume the  position  that  man  is  totally  depraved, 
by  which  we  mean  that  he  is  morally  disquali- 
fied to  deliver  himself  from  sin  and  its  conse- 
quences, and  that  physically  he  is  inactive  in  the 
work  of  salvation.  Yet  God  deals  with  him  as 
an  intellectual  being,  and  addresses  himself  to 
him  through  the  senses,  those  avenues  through 
which  knowledge  is  communicated  to  the  mind, 
revealing  Himself  to  him,  the  relationship  he 
bears  to  him,  enlightens  him  as  to  his  true  con- 
dition, and  the  conditions  of  reconciliation  into 
his  favor,  th€  immortality  of  his  being,  and  fu- 
ture rewards  and  punishments,  by  revelation,  and 
the  book  of  nature  as  an  auxiliary.  "Life  and 
immortality  brought  to  light  through  the  Gos- 
pel." "  Faith  Cometh  by  hearing,  and  hearing  by 
the  word  of  God."  "  For  how  can  we  believe 
except  we  hear,  and  how^  can   we  hear  except 


IM  OF    THE    NEW    BIRTH. 

we  have  a  preaeher,  and  how  can  we  preach 
except  we  be  sent."  . 

Being  then,  as  it  appears,  an  immortaf,  intef- 
tigent  and  responsible  being,  destined  to  live  in 
eternity,  either  in  the  chambers  of  death,  wri- 
thing in  anguish  forever,  or  in  the  "  presence  of 
God  where  there  is  fullness  of  joy,"  and  where 
pleasures  flow  from  his  right  hand  forevermore* 
And  all  this  depending  upon  whether  we  are  i>r 
are  not  truly  born  again,  seeing  that  "  except  a 
man  be  born  of  water,  and  of  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God." 
"Marvel  not  that  I  say  unto  you,  ye  must  be 
born  again." 

Coming  now  to  the  second  part  of  our  sub- 
ject, we  will  consider  the  nature  and  operations 
of  the  New  Birth.  This  subject,  though  one 
of  eminent,  yea,  vital  importance,  without  which 
there  is  no  salvation,  is,  in  my  humble  opinion, 
a  subject  of  all  others,  most  imperfectly  under- 
stood. Not  so  much  of  its  necessity  as  of  its 
nature,  operations  and  evidences;  and  yet  a 
misconception  of  these  items  is  doubtless  attend- 
ed with  the  most  fatal  consequences.  To  mis- 
understand this,  and  accept  something  else  in 
the  place  of  it,  would  be  a  most  lamenfable  de- 
lusion ;  disappoint  us  of  our  anticipated  rest  in 
the  eternal  world,  and  deluge  us  in  misery  and 
wo.  And  being  aware  of  the  danger  of  being 
misled  by  the  influence  of  education  and  popu- 
lar society,  I  am  induced  to  oflfer  a  few  thoughts 
upon  itj^  hoping  to  lead  the  minds  of  some  of  my 


OP    THE    NEW    BIRTH.  185 

fellow-beings  to  reflect  upon  its  importance, 
and  enable  them  to  guard  against  the  danger  ol 
being  enguiphed  in  the  whirlpool  of  destruction, 
prepared  for  the  incautious  and  uninstructed  by 
the  ingenuity  of  designing  men. 

I  have  heard  and  read  much  upon  this  subject, 
and  in  a  large  majority  of  cases,  the  mind  was 
far  from  being  satisfied,  for  the  want  of  that 
clearness  necessary  to  make  it  intelligible.  In 
some  instances  it  was,  as  appears  to  me,  made 
to  be  too  much  dependent  upon  the  action  of  the 
creature,  in  the  performance  of  ordinances,  and 
in  others  too  much  of  the  opposite,  attributing 
it  entirely  to  spiritual  influences,  independent  of 
secondary  instrumentalities,  and  the  co-opera- 
tion of  the  creature;  in  both  cases  inducing  those 
brought  under  the  influence  of  these  different 
theories,  to  believe  that  they  were  freed  from 
sin,  children  of  God,  and  in  a  saved  condition, 
when  the  fruits  exhibited  in  their  life  and  con- 
duct, made  it  clear  to  the  beholder,  that  they 
were  mistaken,  not  being  led  by  the  spirit  of 
God,  In  my  opinion,  the  truths  as  revealed  in 
the  Scriptures  when  taken  together  and  harmon- 
ized, lay  between  these  extremes,  and  my  pur- 
pose, therefore,  in  this  treatise,  will  be  to  neu- 
tralize them,  and  present  something  tangible  and 
satisfactory.  The  conclusions  to  which  I  have 
arrived,  are  the  result  of  observation  upon  the 
inconsistencies  of  the  various  theories  existing  in 
the  religious  world,  and  the  legitimate  results 
arising  from  them,  as  profession  without  reality. 


186  OF    THE    iJEW    BIRTri, 

the  name  without  the  character,  a  body  without 
the  spirit,  the  form  without  the  substance,  and 
indeed  a  manifest  want  of  that  disposition  which 
characterized  the  life  of  the  blessed  Author  of 
our  holy  religion,  and  his  disciples  in  the  purer 
ages  when  free  from  the  inventions  and  traditions 
of  men  ;  "  unless  ye  have  the  spirit  (disposition) 
of  Christ  ye  are  none  of  his.'^  Having  care- 
fully studied  everything  that  came  under  my 
observation,  in  the  productions  and  conduct  of 
men,  and  carefully  comparing  them  with  the 
word  of  God  and  the  history  of  the  Apostolic 
church  in  its  peculiar  characteristics,  I  have  ar- 
rived at  conclusions  satisfactory  to  my  own 
mind.  But  whether  I  shall  be  able  so  to  com.- 
municate  it  as  to  make  it  intelligible  to  others, 
and  useful  to  society,  depends  entirely  upon  the 
blessing  of  God  ;  and  my  ardent  prayer  is  that 
He  may  so  guide  my  thoughts  and  control  ray 
pen,  that  I  may  present  the  subject  in  such  a 
manner  that  it  may  be  sanctified  to  his  glory, 
and  to  the  good  of  humanity 

First,  let  us  consider  what  it  is  to  be  born  again: 
It  does  not  mean  a  second  natural  birth,  as  Nic- 
odemus  supposed.  This  is  not  necessary — this 
Dot  being  the  man,  but  only  the  tabernacle  in 
which  he  dwells,  the  vehicle  in  which  he  trav- 
els,— and  while  every  part  is  capable  of  perform- 
ing the  several  functions,  in  obedience  to  the 
dictates  of  the  soul ;  so,  if  the  soul  were  in  a 
proper  condition  all  would  be  well — the  physi- 
cal structure  sympathizing  with,  and  being  sub- 


OF    THE    NEW    BlRTfi.  187 

servient  to  the  controlling  power  of  the  soul. 
It  does  not  mean  merely  the  baptism  of  water. 
See  verse  5th,  "  Except  a  man  be  born  of  water 
and  of  the  Spirit,  he  cannot  enter  into  the  king- 
dom of  God."  It  does  not  mean  simply  exter- 
nal reformation,  but  it  is  obvious  that  it  includes 
an  entire  change  of  heart ;  the  renewal  of  the 
soul  in  the  likeness  of  the  divine  image.  A 
flaming  profession  of  religion  is  not  the  new 
birth,  for  the  Pharisees,  and  Saul,  before  his 
conversion,  had  this.  We  may  have  internal 
raptures  ;  w^e  may  be  extremely  noisy  and  bois- 
terous, "  Lo,  here  is  Christ,  or  lo,  there."  We 
may  be  apparently  zealous,  as  Jehu,  "  Come 
and  see  my  zeal,"  2  Kings  10  :  16.  To  the 
whole  of  this  Christ  says,  "  The  Kingdom  of 
God  Cometh  not  with  observation."  "  The 
Kingdom  of  God  is  not  in  word,  but  in  power," 
"  The  Kingdom  of  God  is  within  you." 

To  illustrate  the  nature  of  regeneration  to 
the  mind  of  Nicodemus,  Christ  speaks  of  it 
under  the  similitude  of  the  natural  birth  ;  and 
while  we  admit  that  the  language  is  figurative 
and  ought  not  to  be  strained  too  far  in  the  in- 
terpretation, yet  surely,  the  figure  should  be 
regarded  as  peculiarly  appropriate  and  signifi- 
cant ;  and  so  we  will  do  well  to  consider  all 
the  characteristics  of  the  natural  birth  in  ma- 
king up  our  conclusions  of  the  nature  and  ope- 
rations of  the  spiritual  birth. 

The  difficulty  in  the  proper  understanding  of 
this  subject,  as  appears  to  me,  is  in  blending  to- 


188  GP    THE   NEW    BIRTH. 

gether  items  that  should  be  kept  separate,  or  in 
other  words,  occupy  their  own  appropriate 
place  in  the  consummation  of  the  new  birth. 
For  example,  regeneration,  conversion,  and  be- 
ing born  again,  are  used  as  synonymous  terms, 
and  used  interchangably,  when  indeed  they 
ought,  in  my  opinion,  in  the  spiritual  birth,  as 
in  the  natural  birth,  to  occupy  their  own  respec- 
tive positions. 

As  to  the  necessity  of  ihe  new  birth,  there  is 
no  controversy  upon  this  point.  All  are  agreed 
that  it  is  indispensable,  and  we  take  it  for  grant- 
ed, that  all  are  anxious  to  understand  its  character 
aright.    Then  we  will  proceed  to  investigate  it. 

First,  we  inquire,  what  is  it  that  must  be 
born  again?  We  answer,  the  soul,  the  imma- 
terial, the  immortal  principle.  Let  us  inquire, 
what  is  the  soul?  Various  have  been  the  opin- 
ions expressed  upon  this  subject.  Much  has 
been  said  and  written  upon  it,  and  with  all,  it  is 
still  involved  in  obscurity  more  or  less.  It  is, 
however,  that  vital,  immaterial,  active  principle 
in  man,  by  which  he  perceives,  remembers,  rea- 
sons and  wills,  and  can  only  be  understood  by 
its  operations.  Its  essence  has  hitherto  been  a 
mystery,  and  likely  to  remain  so.  It  is  purely 
spiritual,  not  composed  of  matter  or  form  ;  for 
matter  cannot  act  independently  of  itself,  as  the 
soul  does.  If  we  were  to  undertake  to  define 
this  substance,  we  should  say  that  it  istheraind, 
the  principle  in  man,  making  him  superior  to 
the  rest  of  God's  creation,  and  by  which,  so  to 


Of    the   IfEW   BIRTH.  189 

speak,  we  are  enabled  to  travel  from  one  ex^ 
tremity  of  the  universe  to  the  other,  and  indeed 
to  the  most  distant  planet  that  science  has 
brought  to  our  view,  though  millions  of  miles 
distant,  in  much  less  time  than  it  has  taken  to 
express  it.  Is  this  not  the  soul  ?  At  least 
we  must  admit  that  this  is  the  medium  through 
which  the  Spirit  of  God,  by  his  word,  influences 
the  conduct  of  men  when  not  resisted,  or  the 
principle  upon  which  it  operates  in  regeneration 
and  conversion,  as  mind  acting  upon  mind,  which 
controls  the  actions  of  men.  The  mind,  the 
physiologist  informs  us,  has  its  seat  in  a  certain 
"department  of  the  physical  structure  of  man, 
and  through  the  agency  of  the  nervous  system, 
produces  those  actions  that  the  soul  determines 
shall  be  done.  Were  we,  however,  left  to  form 
our  conclusions  from  the  science  of  physiology 
alone,  we  would  be  likely  to  decide  that  the 
soul  is  material,  seeing  that  according  to  th* 
discoveries  of  that  science,  the  infant  man  pos- 
sesses an  infant  soul,  or  mind  ;  that  with  the 
growth  of  the  body  the  capacities  of  the  mind 
are  developed,  growing  with  its  growth,  and 
strengthening  with  its  strength  ;  that  it  is  situ- 
ated in  the  exterior  part  of  the  brain,  and  that 
impressions  made  upon  it  through  the  senses  are 
conveyed  by  the  nerves.  It  now  decides  accord< 
ing  to  th§  sensation  ;  and  through  the  agency  of 
other  nerves  acting  upon  the  muscles,  puts  tbs 
phyvsical  structure  in  motion  for  the  accomplish- 
ment of  its  designs.     Thus  the  body  and  miod 


190  OF    THE    NEW    BIRTH. 

advance  together,  step  by  step,  until  bolh  ar- 
rive to  maturity.  The  body  now  turns  down- 
ward in  the  decline  of  life;  it  becomes  feeble; 
the  mind  wanes,  the  body  dies,  and  so  fdr  as 
physiology  can  tell,  the  migd,  or  soul,  ceases  to 
exist.  So  if  we  were  confined  to  the  feeble 
light  furnished  by  this  science,  we  would  i)e 
unavoidably  drawn  into  materialism.  Let 
us  look  then  at  the  evidence  which  conus 
through  other  sources,  viz:  our  consciousness 
and  revelation. 

Every  individual  is  conscious  that  he  thinks, 
and  feels,  and  acts,  and  that  his  mind  acts  upon 
his  body,  and  is  acted  upon  by  it.  He  feels  that 
it  is  a  power  within  that  does  it.  He  is  con- 
scious, too,  of  a  responsibility  in  relation  to  the 
thoughts  and  acts  of  the  spirit  within.  He  has 
a  knowledge  of  right  and  wrong,  and  has  self- 
reproach  on  doing  wrong,  and  self-approbation 
on  doing  right ;  and  therefore  feels  his  responsi- 
bility independent  of  the  matter  with  which  it 
is  connected. 

Revelation  brings  in  its  testimony,  and  the 
truth  is  confirmed,  that  man  is  a  spiritual,  intel- 
ligent, immortal  and  responsible  being;  that 
though  the  body  may  be  ^'killed,  yet  the  soul  shall 
"live;"  that  "  life  and  immortality  are  brought 
to  light  through  the  Gospel,"  and  that  there  is 
a  jud-remenf  depending,  at  which  this  immortal 
principle  will  be  consigned  to  eternal  life  or  ev- 
erlasting '  damnation  ;  and  being  dead  in  tres- 
passes and  sins,  that  man  must  be  born  again. 


OF    THE    NEW    EIRTH.  ]9l 

"  But  how  can  these  things  be?"  Has  he,  be- 
ing (lead,  the  moral  power  to  raise  himself  from 
that  condirion  ?  or,  can  any  other  being,  either 
man  or  an^el,  do  it  for  him?  No,  not  one  soul 
can  be  purchased  with  silver  or  gold,  or  any- 
thing else;  not  one  brother  can  save  another. 
Apart  from  the  arrangement  of  Divine  Provi- 
d<ncp,  all  would  be  undone  forever.  He  must 
he  regenerated,  and  this  is  exclusively  the  pre- 
rogative of  God,  independent  of  the  action  of 
man.  "  Of  his  own  will  begat  he  us  with  ihe 
word  of  truth,  that  we  should  be  a  kiiid  of  first 
fruits  of  his  creatures,"  James  1  :  18.  "  Be  not 
thou  therefore  ashamed  of  the  testimony  of  our 
Lord,  nor  of  me  his  prisoner,  but  be  thou  par- 
taker of  the  affliction  of  the  Gospel,  according 
to  the  power  of  God,  who  hath  saved  us,  and 
called  us  with  a  holy  calling,  not  according  to 
our  works,  but  according  to  his  own  purpose 
and  grace,  which  was  given  us  in  Christ  Jesus 
before  the  world  began,"  2  Tim,  1  :  8,  9.  "Buf 
after  that,  the  kindness  and  love  of  God  our 
Savior,  toward  man  appeared  ;  not  by  works  of 
righteousness  which  we  had  done,  but  according 
to  his  mercy  he  saved  us,  by  the  washing  of  re- 
generation and  the  renewing  of  the  Holy 
Ghost,"  Tit.  3;.  4,  5. 

We  will  again  notice  the  fact,  that  our  Divine 
Instructor  compares  the  new  birth  to  the  natu- 
ral birth,  and  we  conceive  that  there  is  a  strik- 
ing similarity  in  the  whole  process  ;  or  that 
the  attendant  circumstances  of  the  natural  birth 


192  OP    THE    NEW    BIRTH. 

forcibly  illustrate  the  spiritual  birth.  Upon 
this  point  1  will  not  particularize  minutely,  lest 
I  might  appear  indelicate.  Suffice  it  to  say, 
that  in  the  natural  birth,  there  is  first  genera- 
tion ;  second,  quickening ;  third,  birth.  Gene- 
rate means  properly  to  beget,  to  originate,  to 
produce,  to  cause.  Quicken  means  to  become 
alive,  vivified  or  enlivened.  Born  means  to  be 
brought  forth.  So  we  discover  that  generation, 
quickening  and  bringing  forth  are  necessary  to 
a  consummation  of  the  natural  birth.  Regene- 
ration means  to  beget  anew,  reproduce,  and  is 
the  work  of  the  Spirit  of  God  through  the 
word,  while  the  creature  is  passive.  The  ques- 
tion may  here  arise,  when  and  how  does  this 
operation  begin  ?  We  answer,  if  you  please, 
just  as  soon  as  the  mind  is  sufficiently  developed 
to  receive  impressions,  and  if  that  is  while  it  is 
dandled  upon  the  Knees  of  the  j)ious  parent,  I 
have  no  objection,  or  when  those  parents  gather 
their  children  around  the  family  altar,  and  speak 
to  them  of  **  judgement,  mercy  and  faith,"  and 
in  tender  accents  invoke  the  divine  blessing  up- 
on them,  thus  bringing  them  up  in  the  fear,  nui- 
ture  and  admonition  of  the  Lord.  "  The  fear 
of  the  Lord  is  the  beginning  of  knowledge  ;'* 
and  whenever  this  is  impressed  upon  the  tender 
mind,  the  influence  of  the  natural  or  carnal 
mind  is  counteracted  more  or  less.  Show  me 
the  parents  who  do  their  duty,  and  I  will  show 
you  pious  and  God-fearing  children,  the  word 
of  God  for  it — bring  up  a  child  in  the  way  it 


OP    THE    NEW    BIRTH.  193 

should  go,  and  it  will  not  depart  from  it  when 
it  is  old.  Dear  reader,  are  you  a  parent.  If 
so,  think  of  this;  think  of  the  awful  responsi- 
bility— think  of  death — when  you  will  be  sep- 
arated frora  loved  ones;  think  of  judgment, 
when  you  and  yours  shall  be  assembled  to  hear 
the  welcome  plaudit  or  awful  sentence.  Shall 
those  whom  God  has  given  you  in  charge,  there 
reproach  you,  saying,  my  father,  my  mother 
neg^lected  me,  and  I  am  lost,  lost  forever  ;  or 
will  you  so  bring  them  up,  that  when  that  grand 
and  awful  period  shall  arrive  you  ran  bring  them 
ali  with  you  on  the  right  hand  of  the  Judge, 
and  say,  Lord,  behold  the  whole  family  cometh. 

Conversion  is  the  turning  from  one  state  or 
condition  to  another,  in  which  the  creature  is 
active,  and  answers  to  quickening  in  the  pro- 
cess of  the  natural  birth. 

Beino-  born  again  means  to  be  introduced  into 
the  family  of  God.  Having  now  withdrawn  from 
the  world  and  our  connection  with  vS^tan,  we 
enter  into  covenant  relations  with  God,  and  vow 
allegiance  to  his  authority,  receive  the  Spirit  of 
adoption  by  which  we  cry,  Abba  Father!  hav- 
ing become  children  of  God,  heirs  and  joint  heirs 
with  Jesus  Christ,  in  possession  of  the  benefits 
and  immunities  of  the  kingdom  of  God,  accord- 
ing to  his  promises. 

Thus  we  see  that  regeneration,  conversion, 
and  being  born  again,  is  necessary  to  the  con- 
summation of  what  is  generally  termed  regener- 
ation, "Born  of  water  and  of  the  Spirit/* 
19 


194  OF    THE    NEW    BIRTH, 

Many  have  taught  that  baptism  is  regeneration. 
Others  say  that  baptism  is  merely  a  sign  or 
shadow  of  regeneration.  Now  the  truth  seems 
to  me  to  be  different  from  both  of  these  views. 
Man  is  composed  of  two  parts,  body  and  spirit ; 
the  body  is  not  man,  nor  yet  is  the  soul  man. 
Both  of  them  united,  form  man  ;  both  involved 
in  vice  while  employed  in  sin,  God  demands 
both  in  the  new  birth.  Both  must  have  a  part. 
Hence  the  Spirit  must  renew  our  spirits,  and 
the  body  must  be  baptized  in  water  to  signify 
that  as  Christ's  redeemed  property  it  is  now 
given  unto  him  visibly.  Before  baptism  we 
profess  to  put  off  the  old  man  and  his  deeds, 
and  in  baptism  we  profess  to  put  on  Christ  the 
new  man.  How  plain,  then,  the  meaning  of 
Christ,  "  Born  of  water  and  of  the  Spirit  ;" 
"Know  ye  not  that  as  many  of  you  as  have 
been  baptized  into  Christ  have  put  on  Christ?" 
Gal.  3:  27.  Having  now  obeyed  from  the 
heart  that  form  of  doctrine  which  was  deliv- 
ered unto  you,  being  then  made  free  from  sin, 
ye  became  the  servants  of  righteousness. 

Having  now  given  the  nature  of  the  new 
birth  in  order  to  fix  it  in  the  mind,  we  propose 
giving  a  Scripture  example.  This  we  have^ 
strikingly,  in  the  history  of  Paul's  conversion. 
While  he  was  on  his  way  to  Damascus  he 
"  was  a  child  of  wrath,"  "dead  in  trespasses 
and  sms,"  but  while  on  his  way  he  was  regen- 
erated by  the  power  of  God,  became  penitent, 
and  enquired  what  he  must  do.     He  was  now 


OP    THE    NEW    BIRTH.  195 

converted  from  his  former  state  and  condition  ; 
but  It  was  still  necessary,  according  to  the  ar- 
rangement of  the  economy  of  grace,  for  him  to 
go  to  Damascus,  and  there  submit,  at  the  hands 
of  a  proper  administrator,  to  that  institution  ap- 
appomted  by  the  Lord,  in  order  to  the  pardon 
of  his  Sins,  and  to  his  being  fully  born  into  the 
family  of  God. 

We  notice,  however,  in  this  case,  that  his 
conversion  was  brought  about  by  the  direct  op- 
eration of  the  power  of  God  in  the  absence  of 
the  ordmary  means,  th&  word,  as  now  ordained, 
as  the  instrument. 

Let  us  here  enquire  a  little  more  particularly 
of  the  means  of  regeneration.     U  is  necessary 
that  we  should  act  intelligently  and  carefully  in 
this,  as  m  all  other  things,  in  which  our  eternal 
interest  is  involved.     In  the  appointment  of  the 
means  to  this  end,  God  surely  consulted  his  own 
will,  and  in  his  inimitable  wisdom   so  arranged 
It  as  to   suit  the  capacities  of  man,  and   best  to 
accomplish    the   glorious   object  intended  •   "  O 
the  depth  of  the  riches,  both  of  the  wisdom  and 
knowledge  of  God,  how   unsearchable   are  his 
judgments,  and   his  ways   past  finding  out ;  for 
who  hath  known  the  mind  cf  the  Lord  ;  or  who 
hath  been  his  counsellor  ?"     Rom.  11  :  33   34. 
He  is  wise  to  devise  his  own  means,  and  just  in 
requiring  a  strict  compliance    with   them,  and 
raighty  to  avenge  himself  for  any  departure  from 
them,  "  For  I  testify  unto  every  man  that  hear- 
eth  the  words  of  the  prophesy  of  this   book,  if 


196  OF    THE    NEW    BIRTH. 

any  man  shall  add  unto  these  things,  God  shall 
add  unto  him  the  plagnes  that  arv  written  in 
this  book  :  and  if  any  man  shall  take  away  from 
the  words  of  the  book  of  this  pro[)hes> ,  God 
shall  take  away  his  part  out  of  the  book  of  life 
and  out  of  the  holy  city,  and  from  ihe  things 
thatare  written  in  tiiis  book."  Revelations  22 : 
18,  19. 

We  are  well  aware,  however,  that  there  have 
been  machines  invented  whiih,  if  worked  with 
skillful  hands,  can  turnish  more  nominal  ronverts 
to  order  in  a  oriven  time,  but  it  is  exceedingly 
doubtful  whether  there  has  ever  been  a  legiti- 
mate child  produced  into  God's  hunil\  by  any 
other  than  the  means  appointed  b\  himself,  they 
being  only  "  born  of  the  will  of  (he  m^m,  or  the 
will  of  the  flesh,  but  not  of  God,"  and  hence  the 
manifest  want  in  the  religious  world  of  that  spirit 
that  characterizes  the  true  child  of  God,  as  ex- 
hibited in  the  fruits  produced. 

I  wish,  in  this  connection,  to  notice  some  of 
those  means  of  modern  improvement,  and  see 
how  they  are^  brought  to  bear  upon  the  mind, 
and  control  the  actions  of  men. 

First,  we  will  examine  what  is  familiarly 
known  as  revival  meetings,  with  their  operations 
and  effects.  So  extensive  is  the  influence  of 
this  now  popular  method,  that  the  general  im- 
pression is,  that  religion,  as  it  is  generally 
termed,  can  not  be  obtained  in  any  other  way, 
and  that  the  individual  who  will  call  its  propri- 
ety into  question,  will  incur  popular  condemn*- 


OF    THE    NEW    BIRTH.  197 

tion,  and  call  down  upon  himself  the  anathemas 
of  the  fashionable  world.  The  term  getting 
religion  I  conceive  to  be  improper,  as  I  under- 
stand it.  My  idea  is,  that  we  should  get  faith 
and  'practice  religion.  And  how  are  we  to  get 
faith?  Faith,  says  Paul,  *' cometh  by  hearing, 
and  hearing  by  the  word  of  God  ;"  for  how  can 
y2  believe  except  ye  hear,  and  how  can  ye  hear 
except  ye  have  a  preacher.  I  would  not  be  un- 
derstood to  object  to  revivals— God  forbid  that 
I  should.  Would  to  God  that  we  could  have  a 
revival  of  vital,  pure  and  undefiled  religion  in 
the  hearts  and  lives  of  all  professors,  as  well  as 
all  intelligences  all  over  the  universe,  "from 
the  river  unto  the  ends  of  the  earth."  But  the 
question  is,  how  shall  this  glorious  work  be  ac- 
complished? We  answer  by  the  preaching  of 
the  Word.  In  this  way  the  mind  or  soul  is  en- 
lightened as  to  its  true  condition,  and  the  rela- 
tion it  bears  to  God  ;  is  awakened  to  the  danger 
to  which  it  is  exposed,  the  duties  devolving  upon 
it,  and  the  motives  presented  as  an  inducement 
to  enter  into  the  service  of  God.  In  this  way 
man  is  enabled  to  act  intelligently,  and  to  make 
the  principles  of  the  Gospel  his  principles.  Hav- 
ing nov^^  counted  the  cost,  and  determined  to 
deny  himself,  bring  forth  those  fruits  that  will 
always  characterize  the  true  disciple,  not  con- 
tent with  an  empty  profession,  but  in  all  his 
walk,  conduct,  conversation  and  transactions, 
giving  evidence  "  that  he  hasbepn  with  Christ," 
"  his  life  hid  with   Christ  in   God."     What  we 


198  OF-  THE   NEW    BIRTH. 

object  to  is  the  anti-gospel  means  brought  to 
bear  in  those  fashionable  revivals,  as  the  intro- 
duction of  the  anxious  seat,  promiscuous  pray- 
ing and  singing,  the  rubbing  the  hands,  telling 
of  thrilling  anecdotes,  exciting  human  sympa- 
thy,producing  animal  magnetism  ,&c.,  by  which, 
instead  of  the  mind  being  enlightened,  the  pas- 
sions are  only  aroused,  but  no  principle  estab- 
lished. And  consequently  no  legitimate  birth  is 
produced,  as  will  generally  soon  be  discovered 
by  the  general  deportment,  but  simply  a  sort  of 
spasmodic  religion,  which,  as  soon  as  the  excite- 
ment is  abated,  is  gone  to  the  winds.  And  if 
such  spurious  converts  should  so  manage  as  to 
remain  in  connection  with  their  respective  or- 
ganizations, when  we  examine  the  principles  and 
practice  of  these  associations,  the  spiritual  eye 
cannot  fail  to  discover  a  manifest  w'ant  of  iden- 
tity with  the  Apostolical  church. 

There  is  also  another  form  of  conversion 
equally  objectionable.  A  cold,  formal  observ- 
ance of  the  ordinances  and  conimandments,  with- 
out the  co-operation  of  the  soul,  sometimes  for 
the  purpose  of  *' enjoying  the  loaves  and  the  fish- 
es," sometimes  to  secure  the  protection  of  the 
church,  sometimes  for  the  purpose  of  making 
them  more  popular  in  society,  and  sometimes  be- 
cause my  friend, my  relation, my  father, my  moth- 
er, my  brother,  my  sister,  and  especially  my  be- 
loved companion  is,  or  intends  to,  attach  him  or 
herself  to  the  church.  These  are  no  less  born  of 
the  will  of  man  or  of  the  will  of  the  flesh  than 


OF    THE    NEW    BIRTH.  199 

the  other  characters  spoken  of,  being  only  a 
sort  of  mechanical  religion — a  religion  of  the 
head  without  one  corresponding  affection  or  dis- 
position of  the  hearty  and  will,  sooner  or  later, 
be  manifest  in  the  exhibition  of  the  unholy  pas- 
sions in  their  most  hateful  forms.  It  may  seem 
uncharitable  in  me  to  suspect  the  motives,  or 
doubt  the  sincerity  of  any  ;  but  these  things 
were  so  in  the  days  of  Christ  and  in  his  presence, 
and  they  were  also  true  in  the  da)s  of  the  Apos- 
tles, and  they  have  been  true  in  every  age  and 
condition  of  the  church  ;  and  I  opine  that  it  is 
no  less  true  in  the  present  day,  anfl  I  am  satis- 
fied that  none  will  complain  of  these  remarks 
but  those  who,  when  examining  themselves  in 
the  mirroroftruth,  will  have  to  say,  I  am  theman. 

Having  now  scrutinized  those  means  that  are 
brought  to  bear  upon  the  children  of  men,  which 
we  have  denominated  anti-gospel,  it  becomes  us 
to  present  the  Go«pel  meatis  for  conversion.  We 
wish  to  be  distinctly  understood  that  w^e  believe 
that  regeneration  consists  in  an  entire  change 
and  renewal  of  the  heart,  with  which  the  body 
is  intimately  connected  and  harmonizes. 

The  efficient  means  is  the  Spirit  of  God. 
Hence  it  is  called  ''  being  born  of  the  Spirit." 
*'  You  hath  he  quitkererl  who  were  dead  in^res- 
passes  and  sins."  It  is  the  peculiar  prerogative 
of  God  by  his  Holy  Spirit  to  regenerate  the 
heart.  Then  the  instrumental  means  are  the 
word  of  God.  Paul  says,  "  It  is  the  power  of 
God  unto  salvation  ;"  Rom,  1:  16  verse.     Pe- 


200  OF    THE   NEW    BIRTfJ* 

ter  says,  "  Being  born  again  not  of  corruptible 
seedj^but  of  incorruptible,  by  tbe  word  of  God 
which  liveth  and  abideth  forever ;"  1  Peter,  1 : 
23.  James  says,  "  Of  his  own  will  begat  he 
us  with  the  word  of  truth,  that  we  should  be  a 
kind  of  first  fruits  of  his  creatures  ;"  James  1  : 
18.  Hence  ministers  of  the  Gospel,  by  the  use 
of  the  word  of  God,  are  said  to  raise  up  seed  to 
Christ.  Paul  says  of  the  Corinthians,  "  I  have 
begotten  you  through  the  Gospel."  So  also 
Onesimus,  whom  he  says  he  had  begotten  in  his 
bonds.  Now  it  is  only  by  the  reception  of  the 
word  of  God  that  it  can  benefit  our  souls,  and 
this  is  generally  of  the  word  preached  :  "For 
faith  Cometh  by  hearing,"  &c.  Hence  God  is 
the  source,  and  ihe  Gospel  the  instrument  of 
renewing  the  heart.  Here  we  may  see  how^  it 
may  be  said,  we  are  saved  by  God,  by  the 
word,  and  by  faith.  To  illustrate  : — A  man  is 
drowning.  A  person  who  seen  his  condition 
throws  him  a  rope,  and  the  laying  hold  of  the 
rope  saved  him.  One  man  who  witnesses  it 
says,  "  1  saw  a  man  drowning,  but  a  person 
saved  him."  Another  savs,  "  I  saw  a  man 
.drowning,  but  a  rope  saved  him."  A  third  says, 
"I  saw  a  man  drowning,  but  he  saved  himself 
by  laying  hold  of  a  rope."  Apply  this  to  God, 
the  word  and  faith,  a  perfect  faith  according  to 
James  ;  see  James  2:  22,  and  you  have  before 
you  the  modus  operandi  in  the  consummation  of 
the  new  birth. 

The  instrumental  cause  of  regeneration,  con- 


OF    THE    NEW    BIRTH.  201 

Version  and  new  birth,  as  we  have  seen,  is  the 
word  of  God — all  dependent  upon  it,  yet,  as  be- 
fore remarked,  each  occupies  its  own  appropri- 
ate place,  and  each  different  from  the  other. 

Regeneration  is  distinguished  from  conversion 
thus  : — Regeneration  is  a  Spiritual  change  ;  con- 
version is  a  Spiritual  motion.  In  regeneration 
there  is  a  power  conferred, — conversion  is  the 
exercise  of  that  power.  In  regeneration  there 
is  given  us  a  principle  to  turn, — conversion  is 
our  actual  turning.  In  renewing  us  God 
gives  us  a  power, — in  conversion  w^e  exercise 
that  povv'er.  A  principle  of  activity  produces 
action.  In  regeneration  man  is  wholy  passive; 
in  conversion  he  is  active.  Regeneration  is  the 
motion  of  God  in  the  creature  ;  conversion  is  the 
motion  of  the  creature  to  Gofl.  The  first  revi- 
ving us  is  wholy  the  act  of  God  without  any 
concurrence  of  the  creature;  but  after  we  are 
revived,  w^e  do  actively  and  voluntarily  live  in 
his  sight. 

From  all  that  we  have  been  able  to  gather 
touching  this  momentous  subject,  we  learn  that 
in  the  accomplishment  of  the  great  work  of  re- 
formation, the  word  of  God,  accompanied  with 
the  Spirit,  is  brought  to  bear  upon  the  mind  or 
soul  through  the  agency  of  the  mind,  which 
now,  if  not  resisted,  begins  to  counteract  the  ef- 
fects of  sin  and  death,  and  thus  a  new  creature 
is  being  formed.  Spiritual  animation  now  re- 
vives, and  a  conflict  takes  place,  combatting  the 
insidious  attacks  of  the  adversary  who  holds  hJ§ 


202  OF    THE    NEW    BIRTH. 

seat  in  the  heart,  and  through'  the  medium  of 
the  passions,  tries  to  counteract  the  influence  of 
the  word  and  Spirit  upon  the  mind.  Here  now 
is  the  struggle  for  ascendency — here  now  is  a 
session  of  the  Superior  Court — wisdom  seated 
in  the  executive  chair,  the  soul  of  man  the  boon 
of  contention,  the  word  and  Spirit  advocates  on 
one  side,  and  the  adversary  and  passion  on  the 
other.  The  Spirit  pleading  submission  to  the 
will  of  God,  with  self-denial,  persecution,  and 
suffering  in  this  time  of  short  probation,  in  an- 
ticipation of  the  rich  rewards,  fullness  of  joy, 
and  eternal  life  in  the  world  to  come.  The  ad- 
versar}^,  on  the  other  hand,  plearling  with  all 
the  powers  of  his  nntive  ejoqueric-e,  ease,  self- 
indulgence,  the  gratifications  of  the  carnal  appe- 
tites,worldly  honors  and  liches,  popular  applause, 
unbelief  in  God's  w'ord,  if  not  as  a  whole,  at 
least  in  part,  obedience  not  essential :  "  Ye  shall 
not  surely  die" — and  perhaps  there  is  no  future 
existence,  and  at  last,  if  you  will  worship  at  my 
altar,  all  the  kingdoms  of  the  world  shall  be 
yours.  And  if  possible,  all  the  time  while  pre- 
senting these  powerful  reasons,  so  congenial  to 
the  natural  senses,  he  keeps  the  curtain  drawn 
carefully  between  the  court  *and  the  eternal 
world,  and  the  horrors  of  his  infernal  residence. 
But  after  all  this,  if  his  royal  highness,  the 
Judge,  should  decide  in  favor  of  the  word  and 
Spirit,  regeneration  takes  place,  conversion  fol- 
lows, and  subsequently  the  birth  of  a  child  of 
God  is  fully  consummated. 


OF    THE   NEW    BIRTH.  203 

Eein^  impressed  with  the  necessity  of  the  new 
birth,  and  having  contemplated  its  nature,  it  is 
quite  natural  to  enquire  into  the  evidences  by 
which  we  may  be  assured  that  we  are  in  posses- 
sion of  that  blessing.  That  there  is  a  possibil- 
ity of  being  mistaken  upon  this  point,  is  mani- 
fest by  observation,  and  abundantly  proved  by  the 
Scriptures.  How  many  thousands  do  w-e  see, 
who  make  a  flaming  profession,  and  yet  betray 
a  want  of  the  true  Christian  disposition  in  their 
conduct  and  conversation,  exhibiting  the  works 
of  the  flesh,  which  are  these,  says  the  Apostle, 
"  Idolatry,  witchcraft,  hatred,  vaiiance,  emula- 
tions, wrath,  strife,  seditions,  heresies,  adultery, 
fornication,  uncleanness,  lasciviousness,  envy- 
ing?, murders,  drunkenness,  revelings  and  such 
like;"  Gal.  O:  19-21;  and  destitute  of  those 
fruits  w'hich  are  the  natural  product  of  the  Spirit, 
which  says  Pr!ul,  in  the  sam5  connection,  are 
"  Love,  joy,  peace,  long-suffering,  gentleness, 
goodness,  faith,  meekness,  and  temperance." 
"  By  their  fruits  ye  do  know  them." 

Permit  me  here  to  bring  before  the  mind  of 
the  intelligent  reader,  two  characters.  The 
first  is  one  who  has  a  great  deal  to  say  about 
being  a  child  of  God,  being  born  ag^ain  of  the 
Spirit,  the  Spirit  hearing  witness  with  his  spirit 
that  he  is  a  child  of  God  ;  and  in  the  meantime 
see  him  indulge  in  all  the  vanities  and  superflu- 
ities of  the  world,  engaging  in  trifling  amuse- 
ments, noisy  mirth,  strife,  carnal  warfare, 
litigations,  and  all  the  forbidden  things  enumer- 


204  OF    THE    NEW    BIRTH. 

ated  in  the  word  of  God  ;  and  another  who 
makes  no  loud  pretensions,  but  who  is  living  in 
the  continual  fear  of  God,  denying  himself  of 
the  vanities  of  the  world,  with  all  its  honors, 
crucifying  the  flesh  with  its  lusts,  walking  in 
humble  faith  before  God,  dead  to  the  world,  and 
living  in  unirorra  obedience  to  all  the  require- 
ments of  the  Gospel,  and  abstaining  from  all 
that  is  forbidden.  Now  decide  which  of  the 
two  furnishes  the  best  evidence  to  himself  and  to 
the  world  around,  of  being  renewed  by  the  grace 
of  God. 

We  have  said  that  there  is  a  possibility  of  be- 
ing mistaken  in  this  important  matter.  The 
Savior  gives  us  plainly  to  understand  that  we 
may  not  only  be  mistaken  in  life,  and  at  the  hour 
of  death;  but  that  many  will  come  to  the  judg- 
ment in  the  same  delusion.  See  Matt.  7  :  22, 
23,  '*  Many  will  say  to  me  in  that  day.  Lord, 
Lord,  have  we  not  prophesied  in  tby  name,  and 
in  thy  name  have  cast  out  devils?  and  in  thy 
name  done  many  wonderful  works?  And  then 
will  I  prof«^ss  unto  them,  I  never  knew  you,  de- 
part from  me  ye  that  work  iniquity."  See  also 
Luke  13 :  25-27. 

There  are  many,  however,  who,  never  having 
studied  this  subject,  are  honestly  and  sincerely 
under  the  impression  that  all  is  rioht  with  them, 
having  experienced  all  that  thev  conceive  to  be 
necessary  as  an  evidence  accordintr  as  they  have 
been  taun^ht.  They  feel,  say  ihey,  that  they 
*'  have  got  the  love  of  God  shed  abrpad  in  their 


OF    THE    NEW    BIRTH.  205 

heart;"  they  feel  that  their  sins  are  forgiven  ; 
they  feel  that  the  Spirit  itself  bears  witness 
with  their  spirit  that  they  are  the  chilchen  of 
God.  All  this  is  well  enough  so  far  as  it  goes. 
This  is  what  may  be  termed  an  internal  evi** 
dence.  But  is  this  sufficient?  Does  it  not  re- 
quire something  more  to  make  it  reliable?  We 
would  ask,  then,  how^  were  these  feelings  pro- 
duced ?  Were  they  produced  by  the  fact  that 
you  have  a  title,  or  do  you  suppose  those  feelings 
give  you  the  title?  How  do  you  know  that 
you  have  the  love  of  God  in  the  heart?  Do 
you  love  him  like  Bartimeus  did,  when  he  opened 
his  eyes,  willing  to  follow  him  in  the  way,  de- 
nying yourstlf  of  every  sinful  pleasure,  and 
walking  in  all  his  ordinances  and  command- 
ments blameless?  "He  that  sayeth  he  know- 
eth  me  and  keepeth  not  my  commandments,  is  a 
liar,  and  the  truth  is  not  in  him."  "  If  we  say 
we  have  fellowship  with  Him  and  walk  in  dark- 
ness, we  lie,  and  do  not  the  truth."  "But  if 
we  walk  in  the  light  as  he  is  in  the  light  we 
have  fellowship  one  with  another,  and  the  blood 
of  Jesus  Christ  his  Son  cleanses  us  fiotn  all  sin/^ 
1  John  1 :  6,  7.  It  is  necessary,  therefore,  that 
we  find  in  ourselves  a  disposition  to  submit  to 
all  the  requirements  of  the  Gospel.  This  is 
what  is  meant  by  having  the  Spirit  of  Christ, 
or  the  disposition  of  Christ,  which  we  discover, 
if  we  examine  his  history,  was  to  obey  his  Fa- 
ther in  all  things,  as  it  is  written  of  him,  "  Lo, 
I  come  to  do  thy  will,  O  God."     If  we  the« 


206  OF    THE    NEW    BIRTH. 

find  ourselves  thus  disposed,  we  have,  in  the 
actual  obedience,  an  external  evidence  corrobo- 
rating the  internal  operation.  "  He  that  keep- 
eth  his  commandments  dwelleth  in  him,  and  he 
in  him  ;  and  hereby  we  know  that  he  abidelh, 
in  us,  by  the  Spirit  which  he  hath  given  us." 
1  John  3  :  24. 

It  is  necessary  that  we  should  know  that  we 
have  a  title.  Shall  we  know  it  by  our  feelings? 
or  are  those  feelings  the  product  of  this  knowl- 
edge ?  Let  us  see.  Suppose  I  conceive  a  de- 
sire to  own  a  certain  farm,  the  property  of 
another.  I  go  to  him  and  say,  My  Mem],  I 
very  much  desire  to  own  this  farm.  I  feel  that 
it  w^ould  suit  me.  I  feel  that  I  need  it.  I  feel 
that  I  would  enjoy  it  very  much.  I  feel  that 
I  cannot  do  without  it"  I  feel  that  I  must  have 
it  ;  indeed,  I  feel  that  it  is  mine.  I  ask  the 
question,  Would  all  these  feelings  give  me  a 
title  to  it?  All  answer,  no.  But  suppose  I 
go  and  say  to  the  owner,  I  desire  to  become  the 
owner  of  your  property,  what  must  I  do  to  ob- 
tain it  ?  He  specifies  his  terms  ;  I  comply  wnth 
them  ;  and  he,  having  the  right,  I  am  satisfied 
that  there  is  no  encumbrance,  and  he  makes  me 
a  good  and  sufficient  title.  I  have  it  recorded, 
and  now  I  may  feel  that  the  property  is  mine. 

There  is  one  thing  that  it  w^ould  be  well  to 
consider,  that  is,  that  our  feelings  are  controlled 
mainly  by  our  opinions,  which  are  the  legiti- 
mate offspring  of  education  ;  and,  therefore,  if 
our  education  on  the  subject  of  religion  is  in- 


OF    THE    NEW    BIRTH.  207 

correct,  our  opinions  will  be  erroneous,  and  con- 
sequently the  impressions  upon  our  minds,  or,  in 
other  words,  our  feelings  will  be  delusive;  the 
emotions  of  our  mind  being  precisely  the  same 
whether  the  impression  be  true  or  false.  For 
example:  in  the  days  of  ancient  Greece  there 
lived  at  Athens  a  distinguished  character,  Solon, 
and  another  at  Miletus,  Thales.  The  latter 
lived  in  celibacy,  while  the  former  had  an  inter- 
esting family,  and  upon  an  occasion,  vihen  on  a 
'visit  to  his  friend,  enquired  why  he  denied  him- 
self the  pleasure  of  a  companion  and  the  enjoy- 
m.ent  of  a  family.  Thales,  w^aiving  the  ques- 
tion to  evade  an  answer,  managed  upon  the  fol- 
lowing day,  as  it  appeared,  to  have  a  stranger 
arrive,  representing  that  he  came  directly  from 
Athens.  Being  introduced  into  the  presence  of 
Solon,  the  latter  naturally  enquired  what  was  the 
news  from  that  city.  The  reply  was,  Nothing  of 
moment  except  the  death  of  a  young  man,  the 
son  of  a  distinguished  citizen,  the  name  of 
whom  he  had  forgotten,  though  he  thought  he 
would  remember  it  if  it  w^re  mentioned.  Upon 
which  Solon  commenced  naming  such  persons 
as  he  thought  it  might  probably  be.  His  anx- 
iety now  being  aroused,  lastly  enquired,  Is  it 
Solon  ?  The  very  same,  w^as  thequick  response, 
The  impression,  now  fully  made  upon  his  mind 
that  it  was  his  own  son  who  had  suddenly  died, 
though  false,  produced  the  very  same  emotions 
in  his  mind  as  if  they  had  been  strictly  true  ; 
and  he  accordingly  exhibited  the  most  unmistak- 


208  OF    THE    NEW    BIRTH. 

able  signs  of  grief  and  anguish.  Thales,  satis- 
fied with  the  demonstration,  said,  it  is  enough, 
my  friend  ;  the  whole  story  is  a  fiction  ;  all  is 
well,  and  you  now  have  an  answer  to  your 
question.  I  have  chosen  the  sincrle  life,  that  I 
might  not  be  exposed  to  these  afflictions.  Thus 
we  see  that  our  feelings  are  produced  by  im- 
pressions true4»r  false,  and  these  impressions  are 
always  according  to  our  belief,  and  our  belief 
is  controlled  by  our  education,  or  in  other  words, 
by  the  confidence  that  we  may  have  in  any 
statement  presented  to  our  mind.  And  if  we 
allow  that  the  emotion  of  the  mind  is  reliable 
evidence  of  our  reo;eneration,  or  of  the  correct- 
ness  of  our  position,  then  upon  this  platform 
may  stand  with  safety  the  devotees  of  every 
religrious  theory  in  existence.  Ask  the  Vlahom- 
raedan,  and  he  will  tell  you  that  his  prophet  is 
the  true  prophet  of  the  Lord,  and  that  he  feels 
that  all  the  enjoyments  promised  by  him  in  the 
future  world,  beautiful  s^ardens  and  rivers,  and 
the  gratification  of  all  the  appetites  will  be  fully 
realized.  Ask  the  Mormon  subject  how  he 
know'S  that  Mormonism  is  true,  nnd  that  Joe 
Smith  was  not  an  impostor,  and  his  answer  is, 
Oh,  I  feel  it  in  my  soul,  and  1  want  no  better 
evidence.  Ask  the  Hindoo,  who,  in  his  devo- 
tion to  his  God,  throws  himself  beneath  the 
wheels  of  the  ponderous  Juep:ernaut,  and  be 
will  tell  you  that  he  feels  it  his  duty,  and  there- 
fore is  happy  in  the  exercise  of  it.  Ask  the 
Catholic  what  are  the  eraotioi's  r.f   his   mind 


OF    THE    NEW    BIRTH.  209 

when  enjoying  the  benefits  of  absolution  at  the 
hands  of  the  priest,  and  he  will  tell  you  that  he 
believes  his  sins  are  forgiven,  and  it  makes  the 
goul  rejoice. 

Permit  me  here  to  lelate  a  circumstance  as 
related  to  me  by  parties  that  were  present.  A 
Catholic  priest  and  a  Protestant  minister  being 
together  upon  an  occasion,  got  into  a  discussion 
upon  the  propriety  of  the  doctrine  of  absolution. 
Alter  awhile  the  priest,  findino^  the  doctrine  un- 
tenable, or  wishing  to  obviate  farther  contro- 
versy, frankly  said,  "Ah,  you  and  I  know 
better,  but  it  makes  the  craitures  so  aisy," 

Again,  ask  the  individual  who  has  made  a  pro- 
fession under  the  influence  of  excitement,  human 
sympathy,  or  animal  magnetism,  how  he  knows 
that  he  is  a  child  of  God,  and  the  answer  is, 
I  fee!  it,  and  I  want  no  better  evidence.  And 
then  there  is  another  class  of  characters  who  de- 
sire something  tangible  upon  which  to  predicate 
their  hope,  who,  being  aw^rikened  by  the  word 
and  Spirit  of  God,  feel  that  lliey  a  re  sinners,  and 
must  be  born  aaain.  Sensible  of  their  ruined 
and  lost  condition,  they  enquire  what  they  must 
do  to  be  saved,  now"  resortii  g  to  that  stream  of 
wisdom  emanating  from  God,  "the  Gospel 
which  is  the  power  of  God  unto  salvation." 
Here  they  find  they  must  exercise  repentance 
toward  God  ;  and  finding  that  He  cannot  behold 
sin  with  any  allowance,  they  stop  and  listen, 
and  lo !  a  voice,  "Behold  the  Lamb  of  God 
which  taketh  away  the  sin  of  the  world,"  Turn- 
14 


210  OF    TtiE    NEW    BIRTH. 

ing  to  him  by  faith,  he  kindly  and  tenderly  ad- 
dresses them,  saying",  "  Come  unto  me  all  that 
labor  and  are  heavy  laden  and  I  will  give  you 
rest ;"  or,  in  other  words,  according  to  the  Ger- 
man translation,  "  ech  will  eich  arquickah" — I 
wull  quicken   you. 

Here  is  comfort  indeed.  Eureka  !  I  have 
found,  I  have  found  a  Savior,  yet  he  still  com- 
mands, in  order  to  a  full  absolution  from  sin, 
that  he  should  take  His  yoke  upon  him  and  learn 
of  Him,  and  he  should  find  rest  to  the  soul.  And 
now  entering  into  covenant  with  Him,  he  secures 
the  promise,  the  title  complete,  and  now  he 
feels,  and  may  he  not  feel,  and  also  sing. 

Now,  I  can  rpad  my  titio  clear, 

To  mansioiiS  in  Uieskit^s, 
I'll  bid  farevvH!!  to  every  fear, 

And  wipe  my  weepinsi;  eyes. 

He  now,  in  his  turn,  also  feels.  These  feel- 
ings, induced  by  the  indubitable  promises  held 
out  in  the  Gospel,  being  now  regenerated,  con- 
verted and  born,  a  legitimate  child  in  the  family 
of  God,  having  been  faithful  in  that  which  is 
first  required,  he  is  faithful  in  all  things  enjoined 
upon  him,  *'  walking  in  all  the  ordinances  and 
■commnndments  of  the  Lord,  blameless,''  forego- 
ing all  the  sinful  pleasures  and  practices  and 
gaudy  honors  of  the  world,  exhibiting  in  all  his 
walk  and  conversation,  "that  they  have  been 
with  Jesus,"  and  "  as  pilgrims  and  strangers  in 
the  earth,  declare  plainly  that  they  seek  a  bet- 
ter  country,   that   is,   a  heavenly" — "  A  city 


OP    THE    NEW    BIRTH.  211 

wbich  hath  foundations,  whose  builder  and  ma- 
ker is  God." 

The  difference  in  the  religious  experience  of 
the  two  last  named  characters  in  the  foreg;oing, 
may  be  more  fully  presented  to  tfie  mind  by  an 
analysis  of  the  text  quoted  above,  "  Come  unto 
me  all  ye  that  labor  and  are  heavy  latlen,  and  I 
will  give  you  rest.  Take  my  yoke  upon  you 
and  learn  of  me,  for  I  am  meek  and  lowl)  in 
heart,  and  ye  shall  find  rest  to  your  souls." 

Here  we  discover  two  rests  spoken  of — the 
first  represents  a  refreshing,  and  is  experienced 
by  the  penitent  when  Christ  is  introduced,  or  in 
other  words,  when  he  receives  him  by  faith,  as 
intimated  above,  when  he  finds  the  Savior.  The 
second  rest,  or  rest  to  the  soul,  when  he  enters 
into  covenant  relations  with  him,  by  taking  his 
yoke  upon  him,  and  berefore  having  a  knowl- 
edge of  him  in  the  pardon  of  his  sins. 

I'he  two  characters  may  start  together — they 
may  both  be  sensible  of  the  burden  of  sin.  They 
may 'both  agonize  together  on  account  of  this 
burden  ;  both  equally  panting  for  deliverance  ; 
both  pointed  to  "  Christ  whose  blood  cleanseth 
from  all  sin;"  may  both  hear  'he  voice  of  the 
Savior  ;  both  come  to  Him  log  tber  ;  both  ex- 
perience the  comfortino;  corisolHsirm  of  having 
found  the  Savior.  But  here  thev  separate  ;  the 
first  stopping  at  this  point,  mi^'aking  this  quick- 
ening, this  consolation,  for  the  forgiveness  of 
sin  and  rest  to  the  soul,  and  palling  it  experi- 
mental, heart-felt  religion.     Rut  when  it  comes 


212  OF    THE    NEW    BIRTH. 

to  taking  the  yoke  upon  hina,  and  following  the 
Savior,  oh,  1  think  this  is  non-essential.  I  feel 
that  I  have  found  the  Savior,  and  that  is 
enough,  and  is  even  disposed  to  reproach  his  com- 
panion who  i»not  content  to  stop  here,  but  go 
on  in  taking  the  yoke  and  following  Jesus  in  the 
way,  with  formality  and  a  w'ant  of  experimental 
religion.  But,  his  companion  goes  on,  takes 
the  yoke  upon  him,  and  finds  that  it  is 
*'  easy  and  the  burden  light ;"  finds  a  rest  to  the 
soul  as  promised,  and  in  following  Jesus  in"  the 
way,  and  finding  further  duties  as  he  passes 
along,  he  experiences  much  happiness  in  the 
performance  of  thera.  "  If  ye  know  these 
things  happy  are  ye  if  ye  do  them."  While  he 
has  left  his  friend  behind,  ju^rhaps  having  gone 
back  for  a  want  of  a  lelish  lor  the  true  worship 
and- service  of  God,  or  still  comforting  himself 
with  the  little  experience  comparatively,  anfl 
talking  about  non-essentials,  formality,  &c.,  not 
having  discovered  what  Paul  has  said,  Rom.  6  : 
*'  But  you  have  obeyed  from  the  heart,-  not 
simply  in  the  heart,  that  form  of  doctrine  de- 
livered unto  you,  being  then  made  free  from 
sin,  ye  becanoe  the  servants  of  ricrhteousness." 

-  Dear  reader,  if  you  are  one  of  those  w^ho  are 
clamoring  about  your  experience,  and  the  formal- 
ity of  others,  be  assured  that  he  has  experienced 
all  that  you  have  ever  experienced,  and  a  great 
deal  more.  He  has  traveled  over  all  your 
ground,  but  he  possesses  territory  upon  which 
you  have  never  trod. 


•   OP    THE    NEW    BiRTfi.  213 

To  illustrate  ray  views  upon  the  above  text, 
let  us  imagine  that  we  are  shipwrecked  upon 
some  foreign  shore,  cast  off  upon  an  inhospita- 
ble island,  fall  into  the  hands  of  cruel  savages, 
who  rob  us  of  everything,  leave  us  destitute  and 
naked,  reduce  us  to  abjecr  slavery,  force  us  away 
into  the  interior,  exposed  to  the  scorching  rays 
of  a  virtical  sun,  our  tracks  marked  with  the 
blood  of  our  naked  feet  at  every  step,  with 
scarcely  provision  enough  to  sustain  our  life,  and 
all  hope  abandoned  of  ever  being  delivered.  But 
in  this  extremity  a  good  Samaritan  appears. 
He  proposes  my  deliverance.  He  contracts 
with  my  captors,  and  now  says  to  me,  I  am 
perfectly  familiar  w^ith  the  way,  and  I  am  in 
possession  of  the  means,  and  have  the  power  to 
return  you  to  your  home,  arid  restore  you  to  the 
embrace  of  loved  ones  at  home,  and  you  may 
again  be  happy.  Here,  then,  is  joy.  Here  is 
consolation.  Here  is  comfort  in  ihe  fond  an- 
ticipation. Oh!  I  have  found  a  Savior,  so  to 
speak  ;  but  mark,  there  are  conditions  required, 
and  you  must  comply  if  you  expf^ct  to  enjoy  a 
full  deliverance  and  permanent  rest.  You 
must  take  my  yoke  upon  you,  so  to  speak.  The 
proposition  is  accepted,  and  we  are  free.  This, 
in  my  opinion,  forcibly  represents  the  condition 
of  the  sinner  and  the  work  of  redemption,  as 
presented  in  the  Gospel. 

It  has  been  our  design,  in  this  treatise,  to 
show  as  clearly  as  possible  what  are  the  eviden- 
ces of  regeneration,  &c.     We  have  taken  the 


214  OF    THE    NEW    BIRTH.  , 

ground  that  an  internal  evidence  is  necessary, 
and  also  that  an  externa]  evidence  is  necessary, 
that  either  being  alone  is  not  reliable — the  feel- 
ings without  corresponding  obedience,  nor  a 
cold  formal  obedience  without  the  corresponding 
emotions  of  the  soul. 

I  will  now  try  to  impress  the  idea  further 
upon  the  mind  by  presenting  a  few  circumstances 
corroborating  the  argument  used  above,  show- 
ing that  the  feelings  are  an  unsafe  criterion  to 
decide  upon,  and  that  they  are  controlled  by 
the  influence  of  education.  One  is  the  case  of 
a  man  with  high  intellectual  endowments  and 
literary  advantages.  At  an  early  day  in  life  he 
became  concerned  about  the  interests  of  the 
soul.  By  and  by,  by  some  means,  he  concluded 
he  had  obtained  the  blessing  in  his  situation  ; 
he  became  very  happy  and  rejoiced  aloud,  so  that 
his  friends,  who  were  near  him,  were  attracted  to 
his  presence,  alarmed,  supposing  that  he  was 
laboring  under  mental  derangement,  upon  which 
he  informed  them  that  he  was  not  deranged, 
but  that  he  had  been  born  again.  After  this  he 
lived  many  years  withoiit  giving  any  evidence  of 
the  fact  by  the  fruits  produced  ;  but  to  the  con- 
trary, lived  a  long  life  of  dissipation  and  de- 
bauchery. But  being  of  the  high-toned  Calvin- 
istic  school,  who  never  fall  from  grace,  he  al- 
ways contended  that  he  w^as  a  regenerated 
man,  consequently  one  of  the  elect. 

Another,  who,  in  like  manner,  in  possession 
of  high  advantages,  made  a  profession  in  early 


OF    THE    NEW    BIRTH.  215 

life,  was  baptized,  and  for  a  number  of  years 
was  a  respectable  and  zealous  member  of  a 
Church.  Finally  he  fell  away,  abandoned  him- 
self to  sin,  but  subsequently  became  concerned 
again,  repented,  and  prayed,  agonized  and 
sought.  Presently,  while  all  alone,  he  experi- 
enced what  he  desired.  He  felt  that  the  Savior 
was  his  and  he  was  Christ's.  He  now,  in  the 
joy  of  his  soul,  went  forward  and  asked  admis- 
sion into  the  church,  and  demanded  baptism 
again,  claiming  that  baptism  was  for  the  answer 
of  a  good  conscience,  and  he  now  enjoyed  that; 
that  in  his  former  conversion  he  was  mistaken 
— not  an  Armenian  or  he  would  have  said  he 
had  fallen  from  grace, — but  he  whs  mistaken, 
now  again  baptized,  and  received  into  the 
church.  All  went  well  lor  awhile.  At  length, 
however,  he  was  tempterl  again,  hut  went  for- 
ward, acknowledged,  and  was  forgiven.  Peter 
had  backslidden  and  had  not  fallen,  and  why 
not  he  ?  But,  presently  he  was  overcome  again 
and  again.  He  now  concludes  that  he  was  mis- 
taken again — his  feelings  had  again  deceived 
him.  No  man  could  be  dead  to  sin,  a  new- 
born creature,  and  still  live  in  sin  as  he  w^as  do- 
ing, and  so  ends  his  religion  so  far. 

It  does  seem  to  me  it  does  not  require  a  phi- 
losopher to  see  how  the  powerful  influence  of 
education  has  worked  throughout  the  above  cir- 
cumstances, and  that  the  emotions  of  the  mind 
are  not  of  themselves  a  reliable  evidence  of  our 
conversion. 


216  OF    THE    NEW    BIRTH. 

To  change  the  picture  a  little,  and  take  an 
Armenian  instead  of  a  Calvinist,  and  he  goes  to 
a  revival,  and  an  excitement  is  brought  about. 
He  becomes  concerned,  he  agoriizes  awhile, 
more  or  less.  Some  pretty  soon  experience  the 
operation  of  the  Spirit,  praise  God,  and  profess 
to  know  the  Savior  in  the  pardon  of  iheir  sins,  of 
a  certainty  born  again.  Others  are  not  so  for- 
tunate, and  are  some  time  mourning.  The  min- 
ister thinks  it  long  enough,  approaches  and 
assumes  the  prerogative  of  a  messenger  from 
God — tells  him  he  has  got  religion,  and  don't 
know  it.  Well,  the  preacher  says  I  have  got 
it,  it  must  he  true.  He  believes  it.  He  now 
feels,  and  praises  God  for  the  blessing ;  but 
presently  the  meeting  season  is  gone,  the  revi- 
valist is  gone,  the  excitement  is  gone,  and  where 
is  the  religion  ?  Echo  answers,  where?  Gone 
too.  At  the  next  revival  the  saiBe  drama  is 
performed  again,  and  the  same  persons  born 
again  ;  and  so,  perhaps,  many  times  in  the 
course  of  life,  and  instead  of  being  born  again, 
they  are  born  again,  and  again,  and  still  again, 
a  system  that  the  Inspired  Authors  have  forgot- 
ten to  record,  surely,  if  true. 

If  we  are  really  born  again,  born  of  God,  by 
bis  Word  and  Spirit,  we  will  doubtless  give  ev* 
idence  of  it  to  the  world  around.  "But  if  we 
say  w^e  have  fellowship  with  Him  and  walk  in 
darkness,  we  lie  and  do  not  the  truth."  But 
if  we  "  walk  in  the  light  as  he  is  in  the  light, 
we  have  fellowship  one  with  another,  and  the 


OP    THE    NEW    BIRTH.  217 

blood  of  Jesus  Christ  his  Son  cleanses  us  from 
all  sin."     1  John  1  :  6,  7. 

True  religion  may  be  distinguished  from  coun- 
terfeit by  this  criterion.  And  especially  his 
spiritual  worshippers,  who  really  have  commu- 
nion with  him,  may  be  known  by  their  conform- 
ity to  him.  If  then,  any  who  profess  Christi- 
anity, affirm,  as  a  matter  of  experience,  that 
they  have  fellowship  according  to  the  Gospel, 
and  consequently  are  partakers  of  his  salvation, 
while  at  the  same  time  they  walk  in  darkn©^, 
such  persons  speak  falsehood.  Their  conduct 
belies  their  profession,  for  they  do  not  practice 
what  is  sincere  and  faith fil  according  to  the 
truths  of  the  Word  of  God.  But  if  the  pro- 
fessed disciples  of  Christ  walk  in  the  light,  act- 
ing habitually  as  becomes  their  profession,  and 
imitating  his  example  of  humble  obedience,  they 
may  deem  this  a  sufficient  evidence  that  they  are 
partakers  of  Christ,  and  interested  in  the  love  of 
the  Father  through  him.  "  He  that  hath  my 
commandments  and  keepeth  them  he  it  is  that 
loveth  me,. and  he  shall  be  loved  of  my  Father, 
and  I  wnll  love  him  and  manifest  myself  to  him. '^ 
*'  The  Spirit  itself  beareth  witness  with  our  spi- 
rit that  we  are  the  children  of  God." 

Thus  the  Holy  Spirit,  by  producing  in  believ- 
ers the  affections  which  dutiful  children  bear  to 
a  wise  and  good  father,  in  their  habitual  state 
of  heart  toward  God,  most  manifestly  attests 
their  adoption  into  his  family.  This  is  not  done 
b^  a  voiqcj  or  iniraediate  revelc^tionj  nor  by  iiG' 


218  OF    THE    NEW    BIRTH. 

pulse,  for  all  these  thincrs  are  equivocal  and  de- 
lusory, ''but  by  bearing  witness  with  their 
spirit,"  or  coinciding  with  the  testimony,  with 
thpir  own  enlightened  minds  and  consciences, 
as  to  their  uprightness  in  embracing  the  Gospel, 
and  giving  themselves  up  to  the  service  of  God. 
So  while  they  examine  themselves  concerninir  the 
reality  of  their  conversion,  and  find  Scriptural 
evidence  of  it,  the  Holy  Spirit,  from  time  to 
time,  shines  on  his  own  work,  and  thus  puts  the 
matter  beyond  donht  :  for  while  they  feel  the 
spirit  of  dutiful  children  towards  God,  they  be- 
come satisfied  conrernirior  his  parental  love  to 
them,  so  that  this  witness  of  the  Spirit  is  borne 
along  with  our  own  consciences,  and  not  against 
it,  nor  without  it,  and  it  coincides  with  the  tes- 
timony of  the  Holy  Spirit  in  the  Scripture,  and 
must  be  proved  nnd  es»:aved  by  it,  "  For  as  many 
as  are  led  by  the  Sririt  of  God,thev  are  the  sons 
of  God."     Rom.  8:  14-16. 

Therefore  all  that  are  led  by  the  Spirit  of 
God,  and  thev  only  are  the  children  of  God. 
The  Holy  Spirit  leads  a  man  into  the  knowledge 
of  God  in  Christ  .lesus,  and  of  his  own  heart  in 
humble  repentance,  fnith  in  Christ,  Holy  love, 
communion  with  God,  and  delicrht  in  his  wor- 
'ship  and  commandments.'  On  the  other  hand, 
he  leads  him  awav  from  vanity  and  iniquity, 
from  vice  and  uno-odliness,  from  pride  and  dis- 
cord. And  in  proportion  as  we  willingly  give  up 
ourselves  to  be  led  in  the  nafh«;  of  truth  and  Ho- 
liness, we  may  know  our  arloption. 


OF    THE    NEW    BIRTH.  219 

"Cause  me,  O  Lord,  to  hear  thy  loving- 
kindness  in  the  morning,  for  in  Thee  do  I  trust. 
Cause  me  to  know  the  way  in  which  I  should 
walk,  for  I  lift  up  ray  soul  unto  Thee.  Deliver 
me,  O  Lord,  from  my  enemies,  I  flee  unto  Thee 
to  hide  me.  Teach  me  to  do  Thy  will,  for 
Thou  art  my  God.  Thy  Spirit  is  good,  lead 
me  into  the  land  of  uprightness."  Psalm,  143  : 
8-10. 


.     THE 

Iiic0n5i5tciic|}  of  itJar, 

In  all  its  Phases,  when  Viewed  in  the  Light  of 

the  Divine  Cod^,  as  Delivered  fo  us  in  the 

Mew  Testament,  or  Christian 

Constitution. 


The  propriety  of  the  peace  doctrines,  as  be- 
lieved and  practiced  by  the  relio;ious  organiza- 
tion of  which  I  am  an  humble  mf^mber,  having^ 
so  frequently  been  called  in  question  and  assailed 
within  the  last  few  years,  and  having  come  in 
contact  with  a  great  variety  of  characters,  by 
whom  this  doctrine  has  been  attempted  to  be 
overthrown,  with  arguments  specious  and  logi- 
cal, my  mind,  therefore,  has  been  more  partic- 
ularly drawn  to  the  subject,  causing  me  to 
examine  more  closely  into  the  testimonies  and 
reasonings  upon  which  the  truth  of  this  doc- 
trine is  predicated  ;  ar  d  having,  by  the  analysis, 
been  more  and  more  confirmed  in  my  opinion  as 
to  its  truth,  and  regarding  it  a  matter  of  such 
vital  importance  to  the  happiness  of  my  fellow- 
man,  in  time  and  eternity,  1  am  induced  to  pre- 
sent to  the  public,  through  this  medium,  a  cora« 


OF       WAR.  221 

pend  of  my  reasonings  and  conclusions,  which  I 
propose  to  subnait  in  the  following  dialogue: 

The  party  representing  the  affimalive  side  of 
the  question,  will  be  known  by  the  terra  friend  ; 
because  it  is  alike  supported  by  every  class  of 
characters,  religious  and  irreligious,  Pagan  and 
and  Jewish,  Mohammedan  and  Christian,  Cath- 
olic and  Protestant.  Those  of  the  negative 
will  be  known  by  the  term  brother,  because  the 
organization  holding  these  principles  are  known 
among  themselves  especially,  and  others  by  that 
appellation. 

Friend.— Uow  happily  would  the  children  of 
men  travel  along  in  the  journey  of  life,  if  left 
to  pursue  their  various  avocatio  s  in  life  under 
the  care  and  supervision  of  a  beneficent  Provi- 
dence, the  industry  and  enterprise  of  every  de- 
partment of  society  contributing  to  the  general 
comfort  and  happiness  of  all.  As  far  as  this 
life  is  concerned,  man  could  des-re  nothing  more. 
Happy,  indeed,  were  he  not  disturbed  in  the  pos- 
session of  these  advantages  ;  but  the  rapacious 
appetites,  the  avarice  and  ambii.ion  of  mankind 
interrupt  this  general  felicity,  and  render  man 
the  enemy  of  man.  Unjust  man  arms  himself 
with  force  to  enrich  himself  wiih  the  spoils  of 
his  brethren.  He  who,  moderate  in  his  desires, 
and  confining  himself  within  the  bounds  of  what 
he  possesses,  should  not  oppose  aggression  with 
force,  would  soon  become  the  prey  of  others. 
He  would  have  cause  to  fear  that  jealous  neigh- 
bors and  hostile  States,  would  come  to  disturb  hi« 


222  THE    "INCONSISTENCY 

tranquility,  to  ravage  his  lands,  burn  his  houses, 
carry  away  his  riches,  and  lead  himself  into 
capiivity.  He  has,  therefore,  occasion  for  arms 
and  troops,  to  defend  him  against  violence  and 
secure  his  safety. 

Brothers — It  is  indeed  true  that  such  is  the 
condition  of  man  ;  that,  in  consequence  of  the 
introduction  of  sin  into  the  world,  he  has  be- 
come avaricious  and  ambitious  ;  not  satisfied 
with  what  he  is  legitimately  entitled  to,  but 
lusts  after  that  which  of  right  belongs  to  his 
neighbor,  and  resorts  to  all  means,  fair  and  un- 
fair, to  obtain  possession  of  it,  and  "  hence  come 
wars  and  fightings.'/  James  4:1.  This  lust 
does  not  confine  itself  to  the  mere  desires  for  the 
accumulation  of  property  and  accession  of  States, 
but  also  to  ihe  gratification  of  an  inordinate  ambi- 
tion for  political  priory.  Therefore  the  analogy 
of  all  wars,  ancient  and  modern,  induced  by  the 
same  spirit  among  heathens,  idolators,  Moham- 
medans and  Christians  ;  and  thus  is  destroyed 
that  enjoyn:ient  which  othwise  might  be  realized 
throughout  the  universe,  as  was  doubtless  de- 
signed by  the  all-wise  benevolent  Creator.  Eut 
we  rejoice  to  know  that  the  power  of  the  enemy 
•who  has  produced  this  state  of  things,  is  to  be 
subverted,  and  his  kingdom  tlestroyed,  and  the 
curse  removed  from  the  earth,  and  the  reign  of 
peace  established  from  sea  to  sea,  and  from  the 
river  to  the  end  of  the  earth.  To  this  end  God 
conferred  with  the  Patriarchs  and  Prophets. 
Indeed,  God  gave  promise  in  the  garden  that 


OF       WAR 


223 


the  seed  of  the  woman  should  bruise  the  ser- 
pent's head.  This  Seed  is  called  in  Israel,  ac- 
cording to  the  covenant  made  with  Abraham, 
confirmee!  wiih  Jacob  and  the  Prophets,  reitera- 
ted to  Moses,  and  in  the  fullness  of  time  made 
his  appearance  in  the  world,  and  by  many  in- 
fallible signs,  proved  that  he  was  that  Pr<;phet 
of  whom  Moses  in  the  law  and  the  prophets  did 
write  should  come,  a  Priest  after  the  order  of 
Melchis^dec,  King  of  Peace.  And  while  in  the 
investigation  of  this  subject,  we  discover  that 
wars,  aggressive  and  defensive,  were  allowed 
and  even  commanded  by  God  ;  yet  accorcling  to 
the  teachings  of  the  New  Testament,  I  conceive 
that  it  is  altogether  inadmissible  under  the  pres- 
ent dispensation. 

Friend. — There  is  no  principle  more  generally 
received  than  that  which  lays  down  that  w\ir 
ought  never  be  undertaken  except  for  just  and 
lawful  reasons.  It  is  agreed  that  wars  under- 
taken solely  from  views  of  interest  or  ambition, 
are  real  robberies;  yet  lam  of.  oiunion  that 
there  are  circumstances  under  which  we  are  jus- 
tifiable in  meeting  aggression  with  force,  be- 
cause we  discover  that  it  was  resorted  to  by 
God's  covenanted  people  under  former  dispen- 
sations, and  approved  by  him,  as  in  the  case  of 
Joshua,  Saul,  David  and  others,  and  as  he  is  the 
same  unchangeable  God,  I  cannot  conceive  why 
it  is  not  justifiable  under  this  dispensation. 

Brother. — If  there  are  any  just  and  lawful 
reasons  to  undertake  war,  of  course  the  discov- 


224  THE       INCONSISTENCY 

ery  of  that  fact  settles  this  controversy;  but 
this  is  the  point  of- discussion.  I  am  frank  to 
admit,  as  before  remarked,  that  under  former 
laws,  covenants  or  testaments,  or  if  yon  please, 
constitutions,  wars,  offensive  and  defensive, 
were  commanded  by  the  Supreme  Ruler  of  the 
universe,  and  therefore  lawful.  When  he  com- 
mands, it  is  law  u1 — when  he  forbids,  it  is  un- 
lawful. For  example,  when  Joshua  was  com- 
manded to  make  conquest  of  Jericho,  he  was  also 
commanded  that  they  should  not  touch  the 
accursed  thing;  but  that  all  the  spoil  should  be 
broutrht  into  the  treasury  of  the  Lord  ;  Josh.  (5  : 
18,  19.  And  because  Achan  disregarded  the 
command  of  the  Lord,  it  became  a  sin,  and  Is- 
rael was  troubled,  the  anger  of  the  Lord  being 
kindled  against  it;  Joshua  7:  1.  And  when 
Achan,  and  all  that  pertained  to  him,  were 
destroyed,  God  commanded  Joshua  to  '*  go 
against  Ai,"  and  he  should  do  unto  Ai  as  he  had 
done  to  Jericho,  &c.,  "  only  the  spoil  thereof, 
and  the  cattle  thereof,  shall  ye  ^ake  a  prey  unto 
yourselves."  Now,  it  was  p  rfectly  right  to 
iake  the  spoil  to  themselves,  hi  cause  God  com- 
manded it.  xAnd  so  when  be  commands  to  take 
the  sword,  it  is  lawful  ;  otherwise,  when  he 
commands  to  put  it  up,  it  is  sinful  to  use  it.  It  is 
admitted  that  David  w^as  a  man  of  war,  and 
yet  a  man  after  God's  own  heart.  And  no 
doubt  David  was  justifiable  in  enq:aging  in 
those  wars,  because  he  did  it  under  the  auspices 
of  God's  command.     But  hear  what  God  says 


OF       WAR.  225 

to  him  with  reference  to  building  the  temple, 
whic  s  to  represent  the  church  under  the  Chris- 
tian dispensation,  '*  Ye  are  the  temple  of  God, 
and  the  Spirit  of  God  dwelleth  in  }0u.  If  any 
man  defile  the  temple  of  God,  him  will  God 
destroy,  for  the  temple  of  God  is  holy,  which 
temple  ye  are;  1  Cor.  3:  16,  17.  David, 
therefore,  being  a  man  of  war,  and  having  shed 
blood  abundantly,  was  not  permitted  to  build 
this  temple,  the  house  of  the  Lord.  See  1 
Chron.  22  :  6-8  :  "  Then  he  called  for  Solomon 
his  son,  and  charged  him  to  build  an  house  for 
the  Lord  God  of  Lsrael."  And  David  said  to 
Solomon,  "  i\1y  son,  as  for  me,  it  was  in  my 
min(1  to  build  an  house  unto  the  name  of  the 
Lord  my  God.  But  the  word  of  ihe  Lord  came 
to  me  snyin^,  Thou  hast  shed  blood  abundantly, 
and  hast  made  great  wars,  ihou  shalt  not  build 
an  hou<;e  unto  my  name,  because  ihou  hast  shed 
much  blood  upon  the  earth  in  my  sight."  So, 
as  (he  antitype  whs  to  be  composed  of  material 
unstained  by  human  gore,  so  the  temple,  the 
type,  must  be  build  by  hands  free  from  blood. 

And  even  were  we,  for  the  present,  to  lay 
aside  the  above  argument,  and  put  it  upon  the 
principle  you  propose,  I  am  of  opinion  that  in 
very  few  cases  would  it  be  found  justifiable;  for 
if  we  were  to  scrutinize  the  cause  of  all  wars 
close'y,  we  woidd  find  that  the  moving  cause 
was  interest  or  ambition,  either  acquisition  of 
property,  or  political  ag£rrandizement.  But, 
doubtless,  if  we  were  to  listen  to  parties  con» 
15 


226  THE      .INCONSISTENCY 

cernerl,  they  woiild  all  claim  to  have  a  lawful 
cause;  and  they  aie  generally  prepared,  on  hoth 
sides,  to  justify  their  proeeeding;s  hy  specious 
pretexts,  and  generally  claim  to  he  the  assailed 
and  injured  party,  iuid  when  victorious,  appro- 
priate, in  some  form  or  other,  the  property  of 
the  vanquished.  These  advantages,  however, 
accrue  to  the  leaders,  who  use  various  st rate- 
gems  to  deceive  ar)d  excite  the  populace  so  as 
to  in<luce  them  to  rally  around  them  at  any  and 
every  sacrifice.  Such,  for  example,  as  that  their 
homes,  their  firesides,  their  wives  and  children, 
the  graves  of  their  fathers  and  mothers  are  all 
in  danger  of  falling  into  the  hands  of  a  violent 
and  cruel  enemy — the  ohligation  resting  upon 
them  to  defend  them — the  love  of  country,  and 
the  necessity  of  supporting  the  glory  of  the  na- 
tion— and  lastly,  that  it  is  their  duty  to  God. 
In  looking  into  the  history  of  wars,  hoth  an- 
cient as  well  as  modern,  we  discovei  that  this 
is,  and  has  been,  the  ingenuity  resorted  to  by 
the  interested  leaders  of  war,  to  make  the  sub- 
jects believe  themselves  interested,  and  to  be- 
come a  party  in  the  conflict,  as  in  the  days  of 
Cyrus.  So  also,  in  the  present  day,  not  only  in 
raising  armies  have  these  devices  been  used,  but 
in  order  to  nerve  them  for  the  bloody  contest  on 
the  field,  they  are  "careful  to  consult  the  gods 
and  harrangue  the  soldiers."  While  this  species 
of  ingenuity  is  brought  before  us  through  the 
channel  of  history,  from  pagan  antiquity  of  cen- 
turies past,  the  sound  of  these  very  expressions 


OF       WAR.  227 

have  scarcely   died   away  from  our  ears  in  this 
19th  century  of  boasted  Protestwntism. 

Friend. — Your  doctrine  is  objectionabl  •,  be- 
cause it  will  necessarily  produce  a  timid,  passive 
spirit,  and  encourajre  men  in  general,  and  your 
enemies  in  particular,  both  personally  and  as  a 
nation,  to  disrespect  your  rights;  and  further, 
you  would  be  exposed  to  the  indignities  and  in- 
sults of  evil-disposed  and  designing  persons, 
while  I  believe  that  it  is  every  person's  privi- 
lege to  protect  himself,  his  person  and  property, 
— and,  indeed,  I  believe  it  to  be  his  duty,  in  or- 
der that  his  household  may  be  provided  for, 
according  to  the  injunction  of  the  Apostle,  who 
says,  "  That  he  that  provideth  not  for  his  own, 
and  especially  for  those  of  his  own  house,  has 
denied  the  faith  and  is  worse  than  an  infidel." 
And  if  w^e  w-ere  thus  tamely  to  submit  to  such 
encroachments,  how  would  we  obviate  coming 
into  destitution  and  want,  and  so  becoming  cul- 
pable, according  to  the  Apostle's  doctrine  ?  God 
has  given  us  physical  strength,  doubtless,  for 
this  purpose  in  part,  and  if  we  do  not  apply  it 
we  become  responsible  for  neglect  of  duty. 

Brofher.^My  dear  friend,  it  appears  to  me 
that  there  is  evidently  a  want  of  faith  on  your 
part.  I  have  no  doubt  but  that  if  we  will  ex- 
ercise true  faith  in  the  protective  providence  of 
God,  that  he  will  take  care  of  us,  and  that  if  we 
shall  even  forsake  all  for  Christ's  sake,  we  shall 
be  abundantly  comforted  in  the  present  world, 
and  in   the  world  to  come  we  shall  enjoy  life 


228  THE       INCOKSISTENCY 

eternal.  And  in  fact,  histo  y  roves  that  as  a 
body  that  there  is  no  class  of  itizens  that  are 
more  prosperous  and  happy,  and  their  rights 
more  respected,  than  those  who  hold,  and  con- 
sistently })ractice,  this  doctrine,  and  none  that 
have  been  more  generally  protected  from  "  wick* 
ed  and  unreasonable  men."  "  If  God  be  for  us 
who  can  be  against  us?"  David  declares  that 
he  has  never  seen  the  righteous  orsaken  nor 
their  seed  begging  bread.  For  if  needs  be  ouf 
property  is  taken  away,  God  is  yet  able  to  open 
the  storehouse  of  heaven  and  feed  his  people  on 
angels*  food.  But  as  intimated  before,  God 
is  able  to  afford  all  necessary  protection,  for  if 
there  are  those  w'ho  would  take  advantage  of 
circumstances  to  cause  us  to  sacrifice  those  sa- 
cred piinciples  of  peace,  **  The  heart  of  the 
king,  or  other  tribunals,  is  in  the  hand  of  the 
Lord,  and  he  can  turn  it  whithersoever  he  will.'* 
It  seems  that  you  regard  self-defence,  or  in  other 
wor'ls,  valor,  as  a  Christian  virtue.  Permit  me, 
in  this  connection,  to  present  an  extract  from  an 
approved  author  now  before  me. 

"  It  is  a  peculiar  feature  of  Christian  morality, 
that  it  entirely  omits  precepts  founded  on  false 
principles.  Those  which  recommend  fictitious 
virtues,  which  however  admired  and  celebrated, 
are  productive  of  no  salutary  effect,  and  in  fact 
are  no  virtues  at  all.  Valor,  for  instance,  is  foF 
the  most  part  constitutional  ;  and  so  far  is  it 
from^producing  any  salutary  effects  by  produ- 
cing peace,  order,  or  happiness  into  society,  that 


OF       WAR.  229 

it  is  the  usual  perpetrator  of  all  the  violence 
which,  from  retaliated  injuries,  distracts  the 
world  with  bloodshed  and  devastation.  It  is 
the  chief  instrument  which  ambition  employs  in 
her  unjust  pursuits  of  wealth  and  power,  and 
is,  therefore,  so  much  exalted  by  her  votaries. 
It  was  indeed  cong^enial  with  the  religion  of  pa^ 
gans,  whose  gods  were,  for  the  most  part,  de- 
ceased heroes,  supposed  to  be  exalted  to  heaven 
as  a  reward  for  the  rapines,  murders,  adulteries, 
and  other  mischiefs  which  they  had  perpetrated 
upon  earth,  and  therefore  with  them  this  was 
the  first  of  virtues,  and  had  even  engrossed  the 
denocnination  of  virtue  to  itself.  But  Christians 
are  so  far  from  beinor  allowed  to  inflict  evil,  that 
they  are  even  forbid  to  resist  it,  that  is,  to  repel 
one  outrage  by  another.  They  are  so  far  from 
being  encouraged  to  revenge  injuries,  that  one 
of  their  first  duties  is  to  forgive  them;  so  far 
from  being  incited  to  destroy  their  enemies,  that 
they  are  commanded  to  love  them  and  serve 
them  to  the  utmost  of  their  power,  and  to  over- 
come evil  with  good." 

Friend.— Your  doctrine  is  objectionable  be- 
cause it  destroys  patriotism,  the  love  of  country, 
and  disqualifies  those  influenced  by  it  for  that 
service  that  every  citizen  owes  to  the  country 
in  which  he  resides,  and  therefore  is  unprofitable 
to  society,  and  throws  the  burden  on  others,  of 
those  duties  that  he  ought  to  perform  in  a  rep- 
resentative, as  well  as  in  a  military  capacity. 

Brother. — What  is  patriotism?     The  love  of 


230  THE       INCONSISTENCY 

country.  But  what  love  ?  The  bigotted  love 
of  the  Jews,  which  iinpelled  them  to  abominate 
every  other  nation  as  accursed,  and  to  refuse  to 
render  them  even  the  slightest  good  office? 
The  proud  love  displayed  by  the  Greeks,  which 
despised  the  rest  of  mankind  as  ignorant  barba- 
rians ?  The  selfish  love  that  predominated 
among  the  Romans,  and  stimulated  them  to  en- 
slave the  world  ?  That  fiery  love  so  much 
vaunted  of  in  modern  times  anfl  countries,  which 
leads  men  in  their  narrow  prejudices  to  wish  to 
secrifice  people,  nations  and  kingdoms,  to  the 
false  glory  of  their  country  ;  which  fosters  party 
spirit,  engenders  stiife  and  every  evil  passion, 
and  excites  one  part  of  the  human  race  to  mur- 
der and  extirpate  the  other  ?  No  ;  of  this  spirit 
Christianity  knows  nothing.  True  patriotism 
is  that  Christian  love  which,  while  it  respects  as 
sacred  the  rights  and  welfare  of  every  land,  and 
every  foreij^n  individual,  teaches  us  to  manifest 
within  the  limits  of  justice,  special  affection  to 
our  own  country,  in  proportion  to  the  special 
ties  by  which  we  are  united  with  the  region 
that  gave  us  birth.  In  a  word,  true  patriotism 
is  that  love  to  our  country  that  after  our  duty 
to  God,  we  should  discharge  faithfully  all  our 
duties  to  our  country,  where  such  duty  does  not 
conflict  with  our  duty  to  God.  "  Render  unto 
Caesar  the  things  that  are  Caesar's  and  unto  God 
the  things  that  are  Gofl's." 

Friend. — But  we   are  positively   commanded 
by  the  Apostle,  that  we  should  be  subject  to  the 


OF       WAR.  231. 

higher  powers,  "  For  there  is  no  power  but  of 
God.  The  powers  that  be  areorHninerl  of  God. 
Whosoever,  therefore,  resisteih  the  power,  resis- 
teth  the  ordinance  of  God,  and  they  that  resist 
receive  to  themselves  damnation  ;"  Rom.  13  :  1 
2.  Now,  therefore,  suppose  the  hicrher  pow- 
ers, which  of  course  is  the  law-making  power, 
requires  that  we  shall  combat  our  national  foe 
with  the  sword,  how  dare  we  refuse?  This  is 
an  argument  that  I  think  will  defy  your  inge- 
nuity; and  when  you  have  made  the  effort  to 
accotiimodate  it  to  your  theory,  it  will  si  ill  be 
an  insurmountable  difficulty  in  your  way  ;  and 
I  would  advise  yoii  to  inform  yourself  better  in 
the  Bible,  that  you  may  consc'ientiously  lay- 
aside  your  scruples  about  taking  up  the  sword, 
waive  your  peculiarities,  and  unite  in  this  re- 
spect wiih  Christian  professors  generally,  that 
you  may  save  yourselves  the  inconvenience  of 
your  exclusive  position,  and  the  pain  of  punish- 
ment to  which  vour  principles  expose  you,  es- 
pecially in  tiujes  of  the  excitements  of  war, 
beC'in>je  it  is  exceedinirly  doubtful  whether  you 
will  be  permitted  quietly  to  enjoy  your  peculiar 
doctrines  at  a  time  w^henyour  country  is  thus  in 
disf'^f^^s  as  at  the  present. 

Br  tfhp.r.  —  You  Art  indeed  very  santjuifie  of 
yo'ir  sticcess  in  presenting  this,  in  your  ntind, 
overw^lielminor  argrument,  and  very  liberal  in 
giviniT  advice.  If,  indeed,  thearg^ument  w  isas 
forcible  as  you  imayfine,  the  advice  woulrl  be 
very  suitable,  and   certainly  we  would   be  very 


SS2 


THI      IjrCOFSISTENCY 


thankful  for  it ;  for  if  we  could  be  convinced 
from  the  New  Testament,  the  Christian  consti- 
tution, that  we  were  in  error,  it  would  be  a  re- 
lief, for  surely  it  requires  more  fortitude  and 
courage  to  withstand  the  powerful  current  of 
popular  opinion  than  it  would  require  to  go  into 
the  service;  and  I  am  frank  to  admit  that  this 
is  about  the  strongest  argument  aaainst  the  doc- 
trine of  peace  which  can  be  produced.  I  am 
glad,  too,  that  you  have  gotten  into  the  New 
Tejstament,  for  this  is  the  criterion  by  which  the 
question  must  be  settled  ;  for  w^e  may  deal  in 
outside  arguments  and  metaphysical  questions 
forever,  and  all  that  will  never  satisfy  the  sin- 
cere minfl,  whose  faith  is  formed  and  whose 
practice  is  controlled  by  the  Gospel.  Then  to 
the  text :  this  requires  obedience  to  the  higher 
powers.  What  must  be  the  character  of  this 
power  ?  It  must  be  a  God-fearingf  power,  to 
makeit  obligatory  ;  for  the  Apostle  Petersaid  to 
that  power,  "  We  should  obey  God  rather  than 
men  ;"  for  if  that  power  was  of  the  pagan  stamp 
none  of  us  Christians  would  think,  for  one  mo- 
ment, of  obeying  it.  If  it  was  Mohammedan 
we  would  not  obey;  nor  if  Catholic.  So  we 
conclude  that  whenever  that  power  comes  in 
contact  with  our  duty  to  God,  our  course  is 
plainlv  marked.  If  it  was  otherwise,  and  if  re- 
quired to  obey  t  hat  power,howevcr  a  verse  to  god- 
lines?, then  the  three  Hebrew  children  were  culpa- 
ble, for  they  disobeyed  that  power.  So  did  Daniel, 
and  so  did  Christ  himself,  for  he  was  crucified  by 


OF      WAR.  233 

authority  of  that  power;  for,  say  the  Jews, 
"  We  have  a  law,  and  by  our  i^w  o  t  to 
die;**  and  so  were  the  Apostles,  and  all  others 
who  sealed  their  faith  by  their  blood.  The 
Apostle  Paul  himself  is  not  even  an  exception; 
and,  indeed,  if  your  interpretation  is  the  true  one, 
then  there  never  has  been  a  martyr  ;  for  all  those 
W'ho  suffered  by  the  exercise  of  this  power,  were 
guilty  and  worthy  of  death,  and  no  martyrs. 
My  interpretation  is,  that  we  should  render  pas- 
sive obedience — that  is,  pay  tribute,  and  do 
good,  forbear  to  do  evil,  and  we  shall  not  be 
afraid  of  the  power,  but  shall  have  praise  of  the 
same.  And  as  to  avoiding  the  pains  of  persecu- 
tion, in  the  languaoe  of  Shadrack,  Meshack  and 
Abednego,  we  would  say,  "  We  are  not  care* 
ful  to  answer  thee  in  this  matter.  If  it  be  so, 
our  God,  whom  we  serve,  is  able  to  dtlive  us, 
antl  He  will  deliver  us.  But  if  not,  be  it  known 
unto  thee  that  we  will  not  worship  your  gods, 
nor  the  image  which  thou  hast  set  up.  "  And 
now,  perhaps,  upon  a  fair  interpretation  of  your 
testimony  you  will  be  frank  enough  to  admit, 
that,  instead  of  convincing  us  of  error,  that  you, 
yourself,  have  been  somewhat  enlightened. 

Friend. — Well,  really,!  did  not  suppose  that 
this  argument  could  have  been  so  fully  and  so 
forcibly  met.  I  see  your  point.  It  is,  indeed, 
very  strong^;  and  in  all  candor  I  must  confess 
that  your  argument  is  logical  and  fair,  and  fully 
meets  the  case.  I  acknowledge  myself  enlight- 
ened, ami  are  made  sensible  that  I  am  not  suffi*» 


254 


THE       INCONSISTENCY 


ciently  posted  in  the  Scriptures.  I  wish  I  was 
betl«  r  posted.  It  is.rlear,  as  you  have  clearly 
demonstrated,  that  it  will  not  do  to  take  this 
Scripture  in  that  broad  sense,  as  it  is  generally 
urged  in  defense  of"  our  position,  because,  as  you 
have  shown,  that  view  comes  in  contact  with 
facts  that  cannot  be  accommodated  to  it,  and, 
therefore,  must  have  the  precedence  in  the 
scale  of  the  argument.  But  there  are  other 
consiflerations  that  I  think  oblige  us,  as  citizens, 
to  give  our  aid  to  the  defense,  as  well  as  to  the 
support  ^,of  our  country,  because  it  is  a  right 
awarded  to  all  governments,  by  the  law  of  na- 
tions, to  make  such  rules  and  regu  la  lions,  and 
enact  such  laws  for  the  protection  and  advance- 
ment of  all  in  ther  respective  privileg  s  as  they 
may  think  wisest  and  best ;  and  even  if  we,  with 
a  minority,  may  not  concur  in  our  jurlgmenl  in 
the  propriety  of  these  laws,  we  are  morally 
bound,  as  loyal  citizens,  to  acquiesce  arid  co- 
operate with  those  arratrpments,  and  as  citizens 
claiming  the  protection  of  the  <Toverntnent  under 
which  we  live,  we  ough?  to  he  subject  to  and 
defend  that  governmefit.  I  conceive  that  in 
such  matters  where  the  law  does  not  directly  at- 
tack us  upon  relitrious  trrotind,  it  is  entitled  to 
moral  supremacy,  and  outrht  to  be  so  regfarfled 
and  respected  by  a  comi^liance  with  its  require- 
ments. 

Brofher. —  T  do  sincerely  admire  your  candor 
in  the  admissions  you  have  made,  and  do  really 
wish  that  all  who  profess  to  be  Christians,  and 


OF       WAR.  235 

profess  to  take  the  Chiistian  constitution  as  the 
rule  of  their  faith  and  practice,  would  more 
thoroughly  study  its  precepts,  and  understand 
its  teachings,  exercise  confidence  in  the  promises 
and  protective  providence  of  God.  Then  very 
soon  all  difficulty  about  the  question  of  peace  or 
war  would  be  settled,  *'  The  sword  would  be 
beaten  into  ploughshares,  and  the  spears  into 
pruning  hooks,"  so  far  as  the  name  of  Christ 
is  named.  But  I  am  sorry  that  after  having 
come  to  the  Bible,  and  having  made  such  honest 
and  frank  admission,  you  should  again  so  soon 
have  wandered  out  into  the  obscure  path  of  so- 
phistry and  hypothetical  argumentation.  But 
remembering  that  this  is  the  best  you  have,  we 
must  allow  your  frail  bark  to  float  upon  it  in 
the  absence  ot  a  better  harbor.  I  admit  that 
looking  at  the  siibject  from  a  moral  or  poIiti.cal 
stand-point,  your  argument  would  be  admissible, 
and  your  position  tenable.  But  it  is  not  a  ques- 
tion of  mora  lit  V,  neither  is  it  a  political  question, 
but  it  is  a  relitrious  question,  and  must  be  settled 
by  the  (^hristian  code.  If  it  was  a  question  of 
morals,  we  should  decide  it  by  the  standard  of 
moral  philo^ophv  ;  if  a  political  qiiestion,  by  the 
politicril  code  of  the  country;  but  it  being  a  re- 
ligious oufstion  it  must  be  decided  by  the  genius 
of  the  law  of  Divine  revelation,  as  exhibited  in 
the  new  fovenant.  This  is  the  rnrr^nn  chnria 
of  the  Chrisiian,  and  by  it  "he  will  be  judged 
in  the  last  day." 

Friend. —  I    am  a  Christian,  and   have   been 


$36  THE       INCONSISTEKCY 

engaged  in  combatting  the  enemyj  and  would 
not  hesitate  to  do  it  again  did  my  physical  abil- 
ity a  rait  of  it.  I  have  no  conscientious  scru* 
pies  upon  the  subject. 

Bruther. —  I  am  glad  to  meet  and  to  converse 
with  Christians.  If  you  are  a  Chrstian,  then  I 
know  that  we  can  investigate  this  subject  calmly 
and  dispassionately.  If  you  are  a  Christian,  of 
course  you  take  the  New  Testament  as  the  rule 
of  your  faith  and  conduct  ;  or,  in  other  words, 
you  acknowledge  it  as  the  Christian  consti- 
tution. 

Friend. — Certainly  1  do,  and  have  been  a 
member  of  a  Christian  Church  for  a  number  of 
years,  and  I  have  ye'  t»>  h  arn  that  the  use  of 
the  s\v)rd  is  not  allowed,  or  that  w.ir  is  for- 
bidden. 

Brother — Will  you  be  so  kind  as  to  point  me 
to  some  of  the  passag^-s  in  that  book  that  will 
sustain  your  premises? 

Friend. — Well,  I  cannot  now  call  to  mind, 
but  doubtless  it  is  abundantly  sustained. 

Brother. — If  so,  surely  you  can  think  of  some 
of  them.  Please  refer  me  to  one  passage.  If 
you  can  produce  a  single  passage  which  by  any 
fair  and  logical  interpretation,  wi'l  justify  the 
takiniT  the  life  of  a  fellow-being,  f  will  admit 
that  the  cause  that  I  represent  is  weakened,  and 
to  that  extent  1  will  yield  my  position. 

Friend. — You  have  the  advantage  of  me,  be- 
cause, never  having  come  inio  contact  with  any 
of  your  belief,  my  mind  has  never  been  directed 


OF       WAR.  337 

particularly  to  the  subject.  But  there  is  on« 
thinjr  that  I  do  know — that  under  the  former 
dispensation,  wars  were  not  only  allowed,  but 
commamled.  The  Bible  is  the  greatest  war* 
book  I  ever  saw  ;  and  I  hope  you  don't  ignor# 
the  Bible. 

Brother. — Lei  me  ask  you,  in  this  connection^ 
are  we  not  forbidden  to  blend  the  diffe»ent  dis- 
pensatiofis?  Hear  what  Christ  says,  Matt.  9,^ 
16,  17,  "Mo  man  putteth  a  piece  of  new  cloth 
on  an  old  garment ;  for  that  which  is  put  in  to 
fill  it  up  taketh  from  the  garment,  and  the  rent  is 
made  worse.  Neither  do  men  put  new  wine  in 
old  bottles,  else  the  bottles  break  and  the  wind 
runneth  out,  and  the  bottles  perish  ;  but  they 
put  new  wine  into  new  bottles  and  both  are  pr0^ 
served."  By  this  we  learn  that  the  New  Tes» 
tament  is,  so  to  speak,  independ<^nt  of  the  old^ 
and  that  it  embraces  everything  that  is  neces*- 
sary  as  a  criterion  for  us  without  drawing  froCQ 
the  old.  I  do  not,  by  any  means,  ignore  tbt 
Bible,  for  it  is  useful,  eminently  so,  for  the  con* 
firmation  of  the  new,  as  a  Divine  revelation. 
Having  before  us  the  prophecy  and  the  coinci>- 
dence,  or  fullfilraent,  as  well  as  for  reference  for 
the  strengthening  of  the  moral  department  of 
the  Divine  code.  To  illustrate  my  idea,  as  you 
are  a  member  of  the  legal  profession,  you  will 
understand  the  nature  of  testaments,  wills,  cov- 
enants, or  constitutions.  You  know  very  well 
that  the  State  of  Virginia,  for  instance,  sinre  itf 
first  organization  as  a  State,  has  had  a  consti* 


238  THE       INCONSISTENCY 

tution.  It  has,  from  time  to  time,  called  con- 
ventions, and  has  altered  arid  amended  its  or- 
ganic law.  At  each  of  these  conventions,  they 
have  had  the  ohl  constitution  hefore  them,  and 
in  framing  the  new,  just  so  much  of  the  old  was 
incorporated  into  the  new  as  was  designed  to 
continue  operative.  All  that  was  not  incorpo- 
rated into  the  new,  ceased  to  exist  as  a  rule  of 
action.  Now,  in  the  pursuit  of  your  profession, 
when  you  wish  to  settle  a  point  of  law,  and  for 
this  purpose  refer  to  the  constitution — do  you 
not  refer  to  the  new  constitution. 

Friend. — Of  course  to  the  new.  The  ol  I  hav- 
ing heen  superceded  by  the  new,  all  constitu- 
tional questions  must  be  settled  by  it.  If  you 
put  it  upon  that  issue,  the  question  is  settled  ; 
for  in  all  fairness,  it  must  be  admitted,  that  vio- 
lence, in  all  its  phases,  is  forbidden  in  ihe  New 
Testament.  Peace  and  love  are  the^rand  prin- 
ciples of  that  blessed  book;  and  if  all  could  be 
brought  under  its  influence,  it  would  be  a  glori- 
ous thing. 

Brother. — The  same  may  be  said  of  testa- 
ments or  wills.  For  example:  If  a  person 
wishes  to  make  a  devise  of  his  estate,  determines 
to  make  a  will,  completes  it,  and  if  left  till  after 
his  death,  it  is  the  law  for  the  disposition  of  his 
estate.  But  in  many  cnses,  persons,  befoe  their 
death,  change  their  mind,  anrl  determine  to  make 
a  new  will.  In  doing  so  thev  ir'corporate  parts 
and  parcels  of  the  old  will  into  it,  which  is  then 
still  in  force;  but  in  corjclusio;u  the  testator  de- 


OF      WAR.  239 

clares  thai  all  former  wills  or  tpslaments  made 
by  him  are  revoked,  and  of  ronrse  become  obso- 
lete and  ineffective.  So  our  Heavenly  Father, 
in  delivering^  his  wills  or  testaments  to  us,  has 
acted  precisely  in  the  same  manner,  conjpara- 
tively.  In  instituting  the  New  Testament,  he 
has  incorporated  into  it  from  the  Old  Testament 
just  so  much,  and  no  more,  as  he  designed  to  be 
operative,  and  in  conclusion  virtually  revoked 
all  former  covenants  by  him  made.  See  Rev. 
22  :  18,  19,  "  For  I  testify  unto  every  man  that 
heareth  the  worrls  of  the  profihecy  ofthis  book, 
if  any  man  shall  add  unto  these  things,  God  shall 
add  unto  him  the  plagues  that  are  written  in 
this  book.  And  if  any  mnn  shall  take  away 
from  the  words  of  the  book  of  this  prophecy, 
God  shall  take  away  his  part  out  of  the  book  of 
life,  and  from  the  things  which  are  written  in 
this  book." 

Friend. — There  seems  to  be  good  reasoning 
in  what  you  sny  ;  but  it  appears  to  me  that  your 
theory  would  represent  God  as  a  flexible  being, 
whereas  I  have  always  regarded  him  as  being 
the  same  at  ail  times,  and  under  all  dispensa- 
tions; and  that  what  was  his  will  under  ont 
dispensation  was  his  will  always.  And  indeed 
it  is  declared  that  he  is  unchageable,  "  the  same 
yesterday  and  to-day  and  for  ever."  How  do 
you  reconcile  this  idea  with  your  theory,  as  to 
the  changes  yon  speak  of? 

Brother. — I  think,  my  friend,  that  this  diffi- 
culty is  only  apparent,  and   can  easily  be  re- 


240  THE       INCONSISTENCY 

moved.  GoH  is  certainly  unchageable  in  his 
wisdom,  power  and  goodness,  as  well  as  in  his 
purposes,  (a<  remarked  in  the  commencement  of 
this  interview)  ;  in  the  subversion  of  the  pow- 
ers of  sin  and  misery;  the  destruction  of  Satan's 
kingdom  ;  the  establisment  of  his  own  kingdom  ; 
its  progress  and  its  ultimate  prevalence  over  the 
universe;  his  benevolence  towards  his  inte'li- 
gences,  and  the  salvation  of  those  who  obey  him. 
In  these  things  his  disposition  has  never  changed  ; 
bis  love,  the  grand  characteristic  of  his  nature, 
has  n«Mer  suffered  any  abatement — our  impiety 
and  ingratitude  notwith-^itanding.  Foreversinc* 
the  commission  of  the  first  sin  by  our  progeni- 
tors ill  Eden,  he  has  followed  his  intelligent  be-^ 
ings  thronah  all  the  avenues  of  vice  and  ungod- 
liness for  f^p  purpose  of  a  rec  nst  ruction,  so  to 
speak,  of  the  peaceful  relations  enjoyed  in  the 
first  period  of  human  existence.  For  this  pur- 
pose he  has  given  to  the  world  different  confti-- 
tutions  ;  and  if  he  has  changerl  the  ritual,  or  in 
other  words,  the  mode  of  operation,  which  it  is 
clear  from  the  unmistakable  language  of  those 
different  codes,  and  facts  which  cannot  be  con- 
troverted, to  carry  out  his  great  designs,  shall 
we  venture  to  charge  Him  with  inconsistency? 
Nay;  for  we  do  not  proceed  thus  with  our  fel- 
low men;  for  if  my  neigrhbor  locates  a  farm,  in^ 
tending  to  bringr  it  to  a.  high  state  of  cultivation, 
and  in  accomplishing  it,  changes  his  mode  of 
operation  from  time  to  time,  and  goes  forward 
combatting  difficulties  as  they  present  themselves, 


OF       WAR.  241 

having  the  same  motive  steadily  and  constantly 
in  view,  and  finally  from  the  rude  state  of  na- 
ture-, he  progresses  from  the  less  perfect  to  the 
more  perfect  ;  and  finally,  in  the  full  acconjplish- 
ment  of  his  <lesiirn  he  biino^s  it  to  the  bijrhest 
perfection,  we  do  not  charge  him  with  incon- 
sistency, but  award  to  him  wisdom  and  discre- 
tion. Then,  if  the  great  Proprietor  of  the  uni- 
verse, in  the  consummation  of  his  grand  designs, 
shall,  in  the  ditferent  ages  of  the  world,  give 
(lilferent  dispensations,  and  in  them  give  different 
regulations,  and  thtis  t)ring  forward  his  great 
work,  from  the  less  perfect  to  the  more  perfect, 
and  finally  to  the  most  perfect  state,  shall  we 
not  also  award  to  Him  wisdom,  instead  of  charg- 
ing him  with  inconsistency  ?  "  The  law,"  says 
the  Apostle,  "made  nothing  perfect,  but  the 
bringing  in  of  a  better  hope  did."  So,  in  the 
great  w^ork  of  the  redemption  of  the  world,  God 
gave  the  law  of  Moses,  the  less  perfect :  the  new 
covenant,  the  more  perfect;  and  finally,  the 
complete  establishment  of  the  Royal  reign  of 
Christ,  when  his  Spirit  shall  prevail  universally, 
"  The  meek  inheriting  the  earth  and  delighting 
shall  delight  themselves  with  the  abundance  of 
peace."  This  now  the  glorious  consummation, 
the  most  perfect  state  of  hiskinsfdom,  "  his  will 
now  done  on  earth  as  it  is  in  heaven." 

Friend.— I  will  admit  that  all  wars,  especially 

all  aggressive   wars  and  fightings,   are  opposed 

to  the  spirit  of  the  Gospel,  and  that  Christ  is 

the  Prince  of  peace  atid  His  principles  strictly 

19 


242  THE      INCONSISTENCY 

followed  would  soon  lead  all  men  to  "  beat  their 
svvoids  into  plouohshares,  and  their  spears  into 
piutiing  hooks,  and  nation  would  not  rist^  against, 
nation,  neither  would  they  lenrn  war  any 
more." 

Brother. — This  is  concedintr  nil  for  which  we 
plead,  that  all  warsand  fii^htings  are  opposed  to 
the  spirit  of  the  Gospel.  That  heintr  the  case, 
where  is  fuwnd  the  justification  for  any  wanino- 
or  fight inor.  And  if  the  8[)irit  of  the  Prince  of 
peace  prevniled  generally  in  the  hearts  of  those 
who  ])rofess  to  l)e  his  suhjects,  fi om  whence 
would  come  the  spirit  of  fighting  among  Chris- 
tians ?  for  "  Except  ve  have  the  Spirit  of  Christ 
ye  are  none  of  his,"  says  the  Apostle  Paul, 
Rom.  8:9.  It  must  be  admitted,  and  you  do 
admit,  that  Christ's  Sj)irit  was  not  a  fighting 
Spirit, from  whence  then  have  his  flisciplesa  fight- 
ing spirit?  and  if  the  principles  of  th^  Prince  of 
peace  would  lead  his  subjects  to  "  beat  their 
swords  into  ploughshares,  and  their  spears  into 
pruning  hooks,"  where  would  be  the  missiles  of 
blood. 

Friend. — I  mean  to  represent  that  this  only 
shows  that  the  aggressors,  in  every  war  are 
wrong,  and  acting  contrary  to  the  spirit  of  the 
Gospel.  The  right  of  resisting  wrong  done  bj 
one  nation  to  another,  is  no  more  destroyed  by 
the  Gospel,  than  the  right  of  resisting  an  indi- 
vidual attempt  against  your  person  or  property. 

Brother. — As  to  the  first,  I  cannot  understand 
by^  what  mode  of  reasoning  you  arrive  to  such 


OF      WAR.  243 

cor'clnsions  from  these  premises  ;  for,  according 
to  the  teachinors  of,  and  the  examples  in,  the 
Old  "Testament,  wnrs  acroressive  were  just  as 
common  anjono- God's  j)eop!e  as  wars  defensive; 
and  in  the  Iriw  of,  and  accoidin^-  to  the  spirit  of, 
(.'hrist,  we  have  neither  precejit  nor  example 
justifyirio-  eiilier,  acconiing-  to  your  own  shovv- 
incr.  As  to  }our  second  proposition,  as  to  de- 
fence individually,  or  nahonally,  I  take  l)oth  ai- 
guments,  and  when  we  have  estahlished  the  one 
we  have  estahlished  the  otjrjer,  which,  if  the  dis- 
cussion is  confined  to  the  Divine  code  estahlished 
by  Jesus  Christ  and  his  Apostles,  I  thirjk  it  is 
very  easily  done,  and  if  I  am  not  mistaken,  we 
shall  make  fully  appear  in   the  sequel. 

Friend.  —  The  question  then  is,  does  (he  word 
of  God  prohibit  such  defensive  wars? 

Bro(ker.  —  V^'\\\  }0u  be  pleased  to  let  me  state 
the  proj)osition  ? 

Friend. — It  is  granted  if  in  keeping  with  the 
idea  embraced  in  my  question. 

Brother.' — Does  the  Gospel  of  Christ  justify 
His  disciples  in  participating  in  carnal  warfare, 
either  offensive  or  defensive? 

Friend. — There  is  no  objection  to  that  ar«» 
ransfement. 

Brother  — Well,  then  we  have  now  the  ques^ 
tion  at  issue  fairly  before  us.  Yon  appeal  to 
the  Gospel,  and  to  the  Gospel  we  will  go.  You 
admit  that  aggressive  war  is  out  of  the  question  ; 
then;  of  course,  there  is  no  controversy  between 
us  upon   that  point,  which  saves  the  labor  of 


244  THE       INCONSISTENCY 

discussing  it  any  farther ;  and  if  we  can  siicceed 
in  shov\ing  that  defensive  war  is  not  justified  by 
the  Gospel,  of  course  that  would  settle  the  other 
question. 

Friend. — 1  wish,  however,  to  lenaind  vou  that 
self-preservation  and  self-defense  are  the  first 
laws  of  nature,  and  a  riohi  recognized  every- 
where, and  acknowledcred  by  all. 

Brolher. —  Where  is  it  recognized?  Echo 
answers,  where?  You  have  appcrilefl  to  the 
Go-pei  ;  why  then  so  soon  abarM!on  it,  or  a(  - 
peal  to  other  laws?  I  (hny  that  it  is  recog- 
nized in  the  Gospel,  and  the  burden  of  pionf 
res^s  upon  you.  If  it  is  in  the  Gospel,  suiely 
you  will  produce  it  ;  and  when  adduc<>d  from 
that  source,  all  other  evidence  may  he  dispens^'d 
with,  so  far  as  T  am  concered.  What  is  this  law 
of  nature,  of  which  }ou  speak?  If  we  were 
j^overned  by  the  law  of  nature,  we  would  t»e 
like  our  Divine  Master,  w^ho  knew,  no  sin,  and 
His  Apostles,  who,  by  the  influence  of  the 
Spirit,  liad  their  perverse  nature  subdued  by 
grace  through  faith.  All  of  whom  taught  u$ 
that  we  should  not  avenge  ourselves  of  our  ad- 
versaries, resist  evil,  nor  give  place  unto  wrath, 
but  to  submit  all  our  wrongs  to  Him,  of  whom  \t 
is  said,  "  Vengeance  belongs  to  me,  I  will  repay, 
saith  the  Lord." 

Friend. — But  this  law  of  nature  was  impTan- 
ted  in  us  by  God  ;  and  if  he  would^  have  giveB 
as  another  law  in  revelation,  then  he  would  havt 
given  us   two  laws  contradictory  to  each  Other^ 


OF       WAR.  245 

which  would  have  involved  him  in  the  charge  of 
having  trifled  with  us,  and  would  bean  absurdity. 
Brother. — But  I  opine  that  upon  examination 
of  this  first  law  of  nature,  assumed  to  be  im- 
planted in  us  by  God,  it  will  be  discovered  that 
it  belony^s  more  properly  to  the  preternatural 
state  imbibed  in  the  fall  of  our  first  parents  in 
Eden.  Cain  was  under  the  influence  of  that 
preternatural  law,  while  Abel,  his  victim,  was 
under  the  influence  of  the  Divine  law  of  nature, 
and  offered  no  resistance.  This  law  we  see  ex- 
hibited in  the  whole  life  and  death  of  Christ. 
When  he  was  persecuted  he  suffered  it.  Though 
he  had  power,  by  a  word,  to  have  called  to  his 
aid  twelve  legions  of  angels  that  he  might  not 
have  been  delivered  to  his  enemies,  yet,  in  order 
to  give  us  an  example,  he  suffered  every  kind 
of  insult  and  indignity  without  the  least  show 
of  resistance,  which  was  imitated  by  the  Apos- 
tles and  first  Christians,  who  v^^ere  TiOt  under  this 
pretended  law  of  nature,  but  under  the  law  of 
grace  and  love  ;  and  in  keeping  with  this  prin- 
ciple we  hear  the  Apnstle  commending  the  He- 
brew brethren,  *'  Because  they  took  joyfully  the 
spoiling  of  their  groods,  knowing  in  themselves 
that  they  had  in  heaven  a  better  and  an  en- 
durinof  substance."  If  is  needless  that  we 
add  testimony  upon  this  subject,  because  it  is 
legion.  It  would  seem  to  suffice  when  we  say, 
that  there  is  not  one  single  exception  to  this 
rule  in  the  whole   Gospel.     When   one  is  pre- 


246  THE       INCONSISTENCY 

sented  it  is  time  enough  to  multiply  testimony 
to  meet  it. 

Friend. — Notwithstanding  all  this,  I  cannot 
but  think  self-defense,  though  it  proceeds  to  the 
killing  of  another,  to  save  one's  self,  is  in  com- 
mon cases  not  barely  permitted,  but  enjoined  by 
nature,  and  that  a  man  would  be  wanting  to  the 
Author  of  his  being,  to  society,  and  1o  himselfy 
to  abandon  that  life  with  which  he  is  put  in 
trust.  Self-defense,  therefore,  may  be  with  jus- 
tice practiced,  in  case  of  an  attempt  made  upon 
the  life  of  a  person  against  which  he  has  no 
other  way  of  screening  himself,  but  repelling; 
force  bv  force. 

Brother. —  Indeed  you  are  not  wanting  in  inge- 
nuity in  your  effort  to  maintain  your  doctrine  of 
self-defense,  reasoningr  from  the  nature  of  things, 
&c.  But  unfortunately  for  your  cause,  you  stilf 
fail  to  produce  a  '*  thus  saith  the  Lord."  \n 
resuming  my  argument,  permit  me  to  call  in,  at 
this  point,  the  testimony  of  Bishop  Scott,  one 
whoisnot  surpassed  in  theological  research.  He, 
in  commenting  upon  Matt.  5:  38,  39,  declares 
*'  that  a  single  exception  is  wanting  to  this  gen- 
eral rule,  while  under  the  judicial  reou^alions, 
revenge  and  defense  were  allowed.  Christ  de- 
clared that  the  reverse  of  this  vindictive  spirit 
and  conduct  was  required  by  the  moral  law. 
His  disciples  are  not  allowed  to  resist  evil,  either 
by  violent  opposition  or  litigious  law  suits.  In 
the  present  state  of  human  nature,  there  is  no 
need  of  an  exception.     Self-love  will  suffice,  and 


OP     WAR.  247 

more  than  suffice."  From  these  investigations 
vce  are  forced  to  the  conclusion,  that  the  whole 
theory  of  self-defense,  either  indivichially  or  na- 
tionally, rests  upon  hunrjan  reasoning,  without 
the  aid  of  any  stipport  from  the  Gospel.  This 
then  being  the  case,  let  us  for  a  moment  exam- 
ine the  dangerous  consequences  of  such  a  mode 
of  reasoning,  and  see  if  we  are  not  in  danger  of 
falling  into  a  species  of  infidelity,  or  at  least  of 
deteriorating  the  validity  of  the  word  of  God. 

Ffierbd. — Bui  you  remember  that  this  natural 
law  of  self-defense  is  one  implanted  in  oyr  na- 
ture by  God  himself;  and  if  the  Bible  teaches 
contrary  to  this,  we  have  two  laws  contradic- 
tory to  each  other,  emanating  from  the  same 
perfect  and  holy  God,  who  is  unchangeable^ 
which  is  simply  an  absurdity,  and  would  flestroy 
the  perftict  character  of  God.  This  then  affords 
«s  strong  presumptive  proof  that  the  Bible  does 
not  forbif!  defensive  war. 

Brother. — What  are  we  to  understand  by 
this  ?  Do  yo  mean  that  our  principles  shall  not 
be  controlled  by  the  Bible,  hut  that  the  validity 
of  the  Bible  shall  be  tried  and  determined  by 
thislaw  of  nature  implanted  m  us.  Let  us  try  this 
theory  and  see  where  we  will  arrive.  We  will 
certainly  arrive  at  the  conclusion  that  the  word 
of  God  must  be  made  to  support  certain  human 
opinions,  or  forfeit  all  claims  to  our  faith.  And 
may  I  not  say  that  this  very  theory  is  the  le- 
gitimate cause  of  all  the  shameful  divisions  of 
the  Christian   w^orld — all  religious  intolerance, 


248  THE       INCONSISTENCY 

and  the  source  from  whence  rivers  of  blood  have 
been  made  to  flow.  Thus  >ve  are  not  only  set- 
ting up  our  notions  of  the  teachings  of  the  word 
of  God,  as  a  higher  law,  but  we  are  setting  up 
an  assumed  Jaw  in  our  nature,  depraved  as  that 
nature  is,  as  still  a  higher  tribunal,  by  which 
the  word  of  God  must  be  interpreted.  Wh^n 
men,  sinful  men,  assume  such  prerogatives,  may 
we  not  tremble  for  the  purity  of  our  religion  ! 
My  dear  sir,  you  remind  me  very  forcibly  ef  a 
gentleman  with  whom  I  lately  met,  who,  iq  the 
application  of  this  same  theory  to  his  favorite 
idea,  said,  There  are  great  principles  in  our  na- 
ture, as  God  has  made  us,  which  can  never  be 
set  aside  by  any  authority  of  a  professect  revela- 
tion. If  a  book  claiming  to  be  a  revelation 
from  God,  by  any  fair  interpretation  defended 
certain  doctrines,  or  was  not  in  accordance  with 
these  great  principles  of  our  nature,  it  could  not 
be  received  by  the  mass  of  mankind  as  a  Divine 
revelation.  Sir,  this  assumption  that  men  are 
capable  of  judging  beforehand  what  is  to  be  ex- 
pected in  a  divine  revelation,  is  the  cockatrice's 
egg,  from  which,  in  all  ages,  heresies  have  been 
hatched.  This  is  the  spider's  web,  which  men 
have  spun  out  of  their  own  brains,  and  clinging 
to  which  they  have  attempted  to  swing  over  the 
yawning  abyss  of  infidelity.  When  a  man  sets 
up  the  great  principlesof  our  nature,  by  which  he 
always  means  his  own  preconceived  opinions  as 
Ihe  supreme  tribunal,  before  which  even  the  law 
of  God  must  be  tried;   when  he  says  the  jpible 


OF      WAR.  249 

must  teach  certain  doctrines,  or  I  will  not  re- 
ceive it,  he  has  already  cut  loose  from  the  sheet- 
anchor  of  faith.  True  faith  sajs,  "  Speak, 
Lord,  thy  servant  heareth  ;'*  but  unbelief  says, 
Speak,  Lord,  but  speak  in  accordance  with  the 
natural  laws  of  our  nature,  or  if  you  please,  of 
self-defense,  or  it  will  be  presumptive  proof  that 
it  is  not  a  Divine  revelation.  Indeed,  it  is  very 
clear  when  we  look  at  the  legitimate  consequen- 
ces of  this  theory,  setting  up  this  law  of  human 
nature,  as  a  rule  for  our  faith  and  practice,  that 
we  have  no  rule  at  all  ;  and  everything  would  be 
anarchy  and  confusion.  Every  man's  opinions, 
or  in  other  words,  the  imayination  of  every 
man's  mind  would  be  his  rule  of  practice  ;  and 
well  do  we  know  that  the  imag^inaiion  is  a  fruit- 
ful soil,  and  will  produce  anything  that  the  in- 
clination may  desire. 

Friend. — If  it  be  contended  that  the  doctrine  of 
self-defense  is  not  sustained  by  the  New  Testa- 
taraent,  it  must  be  admitted  that  the  Old  Testa- 
ment is  a  revelation  from  the  same  God  ;  and 
Christ  says,  "I  am  not  come  to  destroy  the 
law  and  the  prophets  but  to  fulfill,"  or  to  cause 
to  he  fulfilled  or  obeyed. 

Brother. — Truly  a  theory  unsu-  ported  by 
the  Gospel  requires  a  great  deal  of  ingenuity  to 
support  it;  hence  the  necessity  of  foisting  in 
here  this  unauthorized  interpolation  "  cause  to 
be  fulfilled."  By  this,  I  suppose  that  you  in- 
tend to  convey  the  idea  that  the  ritual  was  not 
changed,  and  that  the   New  Testament  dispen- 


250  THE       INCONSISTENCY 

sation'is  only  a  continuation  of  the  old  ;  and, 
thereibre>  as  retaliation  and  defense  were  allow- 
ed then,  it  is  the  privilege  of  the  faithful  still. 
Have  you  yet  to  learn,  that  "  (Jhrist  is  the  eiid 
of  the  iaw  to  every  one  that  believeth  ?"  We 
understand  that  it^'was  not  the  desion  of  Christ 
to  destroy  the  law  or  the  prophets,  or  to  teach 
anything  contrary  to  them,  "  He  came  not  to 
destroy  but  to  fulfill."  It  was  evident,  from 
Moses  and  the  Prophets  themselves,  that  *'  The 
law  was  a  shadow  of  good  things  to  come," 
and  that  Christ  was  to  fulfill  the  intent  of  it,  and 
to  hold  forth  the  truths  and  blessings  typified  by 
it  in  a  plainer  and  more  inlelligible  manner. 
The  moral  law  he  Crtme  to  fulfill  by  perfectly 
obeying  it  as  the  surety  of  his  people  in  his  life, 
sufferings,  death  and  doctrine.  The  phrase 
*'  till  all  be  fulfilled"  im'jlies  the  performance  of 
whfit  was  typified  by  the  law,  and  foretold  by 
the  Prophets,  the  fulfillment  of  legal  types,  and 
of  the  propiiesies  of  the  Old  Testament,  con- 
cejnincT  the  Messiah  and  his  kingdom,  as  well  as 
to  the  establishment  of  the  mcral  law,  in  full 
honor  and  authority.  As  above  stated,  the  his- 
tory of  the  life,  sufferings,  death  and  doctrine  of 
•our  Savior  and  his  Apostles,  is  the  plainest  and 
most  intelligible  comm.entary  that  can  be  given 
upon  the  true  dasign  of  this  moral  law.  That 
the  law, as  understood  and  practiced  under  the  for- 
mer dispensations, and  the  moral  law  as  practiced 
by  Christ  and  the  Apostles,  and  enjoined  upon 
all  believers  under  this  dispensation,  are  differ- 


OP       WAR.  251 

ent  in  their  requirements,  I  cannot  see  how  any 
intelligent  man  can  deny.  For  under  the  law  it 
was  allowed  to  take  an  oath,  if  men  did  not  for- 
>^wear  themselves.  See  Ex.  20  :  '7  ;  Lev.  19  : 
12  ;  Num.  30  :  2  ;  but  under  the  law  of  Christ, 
he  says,  ''  But  I  say  unto  you,  swear  not  at  all." 
Under  the  law  it  was  right  to  take  "  an  eye  for 
an  eye,  and  a  tooth  for  a  tooth,"  Ex.  21:  22, 
27;  Lev,  24:  19,20;  Deut.  19:  19;  "but  I 
say  unto  you,"  s^ys  Christ,  "  that  you  resist 
not  evil.^'  Here  we  see  that  there  is  no  excep- 
tion allowed  whatever;  and  as  we  understand 
this,  and  the  succeeding  verses,  the  lesson  de- 
signed to  be  taup-ht  is,  that  we  should  not  vio- 
lently  resist  evil  under  any  circumstances;  but 
1n  imitation  of  our  Divine  Master's  example, 
submit  all  thinos  to  him  that  judges  righteously. 
And  further,  in  proof  of  the  position  that  the 
law"  is  changed,  we  refer  to  the  declaration  of 
the  Apostle,  in  Hebrews,  7th  chapter.  Here  he 
i'sforras  us  that  perfection  was  not  to  be  obtained 
under  the  Levitical  priesthood,  for  under  it  the 
people  received  the  law,  "  which  could  not  mnke 
the  comers  thereunto  perfect."  If  that  had 
been  the  heighth  of  perfection,  to  which  the 
church  could  have  a  riven,  there  would  not  have 
been  any  need  that  another  priest  should  have 
arisen  after  the  order  of  Melchisedek,  and  not 
be  called  after  the  order  of  Aaron,  "For  the 
priesthood  being  changed,  there  is  made  of  a 
necessity  a  change  of  the  law."  The  former 
covenant,   or  priesthood,  was    made    after    the 


252  THE       INCONSISTENCY 

law  of  a  carnal  commandment,  but  the  present 
after  the  power  of  an  endless  life;  "For  the 
law  made  nothing  perfect,  but  the  btinging  in 
of  a  better  hope  did,  by  which  we  draw  nigh 
unto  God."  What,  then,  are  we  to  understand 
by  all  this  ?  That  although  both  covenants  are 
a  revelation  from  the  snme  God,  he  chose,  in 
his  wisdom  and  providence,  to  reserve  the  more 
perfect  state  of  his  church  for  this  time  or  dis- 
pensation, under  which  it  is  our  privilege  to  live, 
by  which  we  may  approximate  nearer  to  the 
character  of  God  as  represented  by  the  life  and 
character  of  his  Son,  the  Savior  of  the  world,  of 
w4iom  it  is  said,  "of  bis  government  and  of  his 
peace  there  shall  be  no  end."  Neither  do  I 
agree  that  this  view  is  at  all  at  variance  with 
the  attributes  of  the  unrhanireable  God.  He 
who  sees  the  beginning  and  the  end,  has  he  not 
had  in  his  Divine  mind  all  these  dispensa- 
tions, and  for  his  own  wise  purposes,  determined, 
the  peculiar  reoulntions  for  each  of  them  respt-c- 
tively  ?  Then  if  he  should  do,  as  we  hcive  abun- 
dantly shown  he  has  done,  change  the  laws 
under  these  dispensation,  shall  he  be  charged 
with  inconsistency  ?  All  our  notions,  whatever 
they  may  be,  about  rio;ht  or  wrong,  amount  to 
nothing,  if  they  are  not  supported  by  the  word 
of  God.  Whatever  he  commands  is  ripht,  and 
whatever  he  forbids  is  wronof,  however  much 
these  commands  juay  differ  under  different  dis- 
pensations or  circumstances,  as  we  have  before 
shown  in  the  history  of  the  conquest  of  Jericho 


OF       WAR.  253 

and  Ai.  In  one  case  it  was  right  for  them  to 
take  the  spoil  to  themselves,  because  he  had 
commanded  it ;  and  in  the  other  case  wrong,  be- 
cHU-e  he  had  forbidden  it.  We  are  wf-ll  aware 
that  the  Oi;i  Testament  wars  were  commanded 
by  God,  and  because  he  commanded  it,  it  was 
jioht  for  them  to  obey,  and  would  have  been 
siriful  for  them  not  to  have  flone  so;  and  when 
Gof!  commands,  we  will  fight.  Bnt  as  1  have 
shown,  f'll  his  pttctpfs  and  examples,  as  well  as 
his  positive  ccnMoahds,  fo;  hid  it  v.  ilhont  an  e>>- 
r>  piion  ;  then  fore  we  cannot  conscientior;siy  do 
it,  because  in  our  ^le.-sninos  arul  historicrd  re- 
searches in  ihf  dealings  of  God  with  his  p(  ople, 
in  ail  aore'5,  ihev  jire'^umine'  todi-ohe\  him,  or  to 
do  what  he  has  rot  commanded,  have  provoked 
his  vvralh  ar.d  indigriatiori,  and  have  been  the 
es>(ntial  cause  of  the  most  severe  visitations 
upon  individuals  and  nations.  "  To  obey  is  bet- 
ter than  sacrifice,  and  to  heaiken  than  the  fat  of 
rams,  for  rebellion  is  as  the  sin  of  witchcraft  and 
stubbornness,  is  as  itiiquity  and  idohitry.  Be- 
cause thou  hast  rejected  the  word  of  the  Lord, 
he  hath  also  rejected  thee  from  being  king." 
"  And  Saul  said  unto  Samuel,  I  have  sinned,  for 
I  have  transgressed  the  commandment  of  th<? 
Lord  and  thy  words,  because  I  feared  the  pco- 
ple  and  obeyed  their  voice ;"  1  Sam.  15 :  22-24. 
We  should  alvi^ays  rather  **  obey  God  than 
man." 

Friend. — I  still  am  of  the  opinion  that  in  tbi« 
respect,    there    cannot   be  that    difference    » 


254  THE       INCONSISTENCY 

the  usaores  under  the. different  dispensHfions  that 
you  clciim  iu  support  nf  your  positioD,  for  it  be- 
iuo;  the  Sriine  God,  the  Spirit  must  have  been 
theSfime  under  the  old  and  new  covenant;  and 
even  thoutrhi  it  may  not  be  comprehended  in  the 
letter  Of"  the  New  Testament,  >et  we  know  that 
God  has  onhiined  the  law  for  the  punishment  of 
aoftrjessors  and  evil  doers  ;  and  in  case  of  i[)<li- 
viduals,  th-^'V  are  punished  by  the  process  of 
cocnmon  hnv  ;  and  so  also  are  laroer  f)arties, 
still  however  comins;  within  its  juiisdiction  and 
the  linrits  of  its  power.  But  national  offenders 
are  not  wi!l:in  tliis  rangrp,  theiefore  there  must 
be  oifjer  means  resoiied  to,  to  make  them  re-- 
spect  the  ri^hls  of  others,  or  punish  ihem  for  an 
infrinoetnent  up.ot)  those  ricrhts  ;  and  the  Chris- 
tian woild  has,  by  coinmon  consent,  flecided  that 
such  cases  may  be  submitted  to  the  arliitrament 
of  the  sword.  The  clers^y  generally,  anrl  the 
most  able  and  eminent  divines,  aivino-  their  sanc- 
tion, your  sect,  and  a  few  other  ii;considerab!e 
orj^anizations,  fornfmg  the  only  exceptions,  you 
are  greatly  in  the  minority  ;  and  really,  I  think 
it  is  presuminiT  for  you  to  be  so  tenacious  upon 
-this  point,  when  all  the  learning  and  eloquence 
is  against  you. 

Brnfher, — Well,  really,  ray  friend,  you  are 
yourself  growing  quite  eloquent;  and  it  appears 
to  me  somewhat  dogmatical,  if  not  a  little  in^ 
tolerant,  but  I  hope  that  you  w^ill  presently  re- 
surne  your  usual  gentleness,  that  we  may  canvass 
this  subject  calmly  throughout,  and   ^ee  who  is 


OF       WAR.  2o5 

upon  the  rioht  side.  It  is  a  vitHi  iuu]  impor- 
tant subject,  and  more  niHy  be  involved  in  it 
tbah  you  are  aware — perhaps  oiir  salvation. 
We  may  be  careful  about  our  rio;hts  pertainin-^ 
to  pro[)ertv,  or  worldiy  honors,  or  national 
glory,  and  Corbet  llie  value  of  the  sovi!.  'J  he 
etern.d  salvatiori  of  oiirsoid  is  Oi  areiiter  iinpot- 
taiice,  and  bii^  with  greaier  (  vents  than  the  lem- 
porai  s-ilvation  of  a  vvhole  kiii^dom,  thouoh  it 
were  for  the  space  of  ten  thousand  aoes,  t)ecaus» 
there  will  come  up  a  point,  an  instant  in  ele^- 
nily,  when  that  one  suul  shall  have  existed  as 
many  a^es  as  all  the  indivi^hials  of  a  wholw 
kingdom  ranged  in  close  succession,  will,  in  ih^ 
whole,  have  existed  in  the  space  of  ten  tlionsand 
aofes.  Therefore  one  soul  is  capai)leof  as  lar^je 
a  share  of  happ^iness  or  misery,  thronohout  an 
endless  eternity,  for  that  will  still  be  before  i?, 
more  than  a  whole  kin^flom  is  capable  of  enjoy- 
imr  in  ten  thousand  ages — '"  What  will  it  [jrofit 
a  man  if  he  slsall  crain  the  whole  wo;  Irl  and  lo*^ 
his  own  soul  ?"  As  to  beinof  in  the  rriinoritv, 
that  does  not  discourage  me.  E'ijah  was  (rreatly 
in  the  minority  compared  to  the  prophets  of 
Baal.  They  were  four  hundred  and  fifty  —  he 
stood  alone.  They  were  doubtless  emineit,  and 
prayed  eloquently,  and  yet  they  were  falj*« 
prophets.  Elijah  was  humble  and  unpretendinj^-, 
and  yet  he  knew  that  he  was  a  prophet  of  the 
Lord,  and  the  Lord  heard  him.  Jehoshaphat 
and  Ahab  also  had  four  hundred  false  prophets, 
who  deceived  them.     There  was,  however,  a 


256  T  H  K       IN  C  O  N  S  I  S  T  K  N  C  Y 

Micaiah  who  was  a  true  prophet  ;  and  notwilh- 
standinar  the  powerful  po[)idar  influence  with 
which  he  had  to  contend,  had  the  independence- 
or  presumption  to  tell  the  truth  ;  hut  A  hah  ha- 
ted him  ;  and  the  false  prophets  hated  him  ;  and 
the  king  commanded  him  to  he  imprisoned  and 
'  ted  upon  the  hread  of  aflhctinn,  and  the  water 
ofafHiction" — see  1  Kings  2'2d  <-hap.,  compare 
wit  a  history  of  modern  times,  and  see  the 
coil  cidence.  "  History  often  repeals  itself." 
These  prophets  were  greatly  in  the  (ninority, 
and  perhaps  not  as  learned  nor  as  eloquent  as 
others.  The  Lord  "has  hid  those  thitsgs 
from  the  wise  an<l  prudent,  and  revealed  them 
unto  hahes."  Your  arfrument  as  to  the  differ- 
ent process  hy  which  offenders  are  to  he  punished, 
&,r.,  would  all  do  very  well  if  we  had  no  revela- 
tion to  the  contrary:  hut  that  heing  the  trihu- 
nal  that  the  Coutroler  of  ever)ts  has  appointed 
for  the  decision  of  such  questions,  your  theoiy 
is  still  greatly  at  fault.  So,  also,  is  the  posi- 
tion you  take  with  reference  to  the  spirit  of  the 
New  Testament,  hecause  the  Word  is  the  in- 
strument of  the  Spirit  ;  therefore,  if  the  idea  is 
not  found  in  the  Word,  it  was  not  present  with 
"the  Spirit;  for,  as  before  said,  in  apostolic  lan- 
guage, "  Now,  if  any  man  have  not  the  spirit  of 
Christ  he  is  none  of  his."  And  again  the  Apes* 
ties  "  spake  as  the  Spirit  gave  them  utterance." 
Paul  says  :  "  The  weapons  of  our  warfare  ar^ 
not  carnal,"  then  they  must  be  Spiritual,  migbr 
ty,  through  God,  pulling  down  imaginations  and 


OF      WAR.  257 

every  bi^'h  (hin;^  that  exalieth  Itself  against  the 
knowledge  of  God.  No  allowance  here  for  the 
imiJji nation  outside  of  the  word  of  God.  Let  us 
he  carelul  that  we  do  not  become  "  wise  above 
what  IS  written." 

It  would  seem  unnecessary  to  say  anv thing 
farther  upofj  this  point,  for  enouti;h  has  been 
proven  already  to  satisfy  the  mind  of  every  un- 
prejudiced person,  that  your  position  is  untena- 
ble. B  It  I  will,  nevertheless,  otfer  a  few  more 
testimonies.  We  have  admitted  that  in  iht-Old 
Testament  wars  were  allowed,  but  have  shown 
that  in  the  New  'IVstameni  they  are  toi  bidden. 
The  Author  of  the  New  Testament  is  said  to 
be  a  priest  after  the  orrler  ot  Vielchisedec,  who 
was  the  king  of  Salem,  which  being  inleri)retMi, 
is  king  of  peace.  llf)on  a  certain  occasion,  the 
Apostle  Jasnes  and  John  f(  quested  the  privilege 
of  the  Savior  to  punish  their  enemies,  but 
be  turned  and  retuiked  them,  sayii  g,  "  Ye 
know  not  what  manner  of  spirit  \e  are  of, 
for  the  Son  of  \1an  is  not  come  to  destroy  men's 
lives,  but  to  save  them  ;"  and  when  Peter  woidd 
h-ive  taken  the  sword  for  the  protection  of  his 
Master,  he  straight ly  commanded  him  to  put  up 
his  Kword. 

Friend  — Well,  but  Thrist  savs  :  *'  My  king- 
dom is  not  of  this  worM,  else  would  mv  servants 
fight,  that  I  should  not  be  delivered  to  the  Jews," 
that  is,  if  he  had  intended  to  set  up  a  kingdom 
like  the  kingrloms  of  the  world,  he  would  have 

17 


258  THE     INCONSISTENCY 

armed  his  followers,  thus  showing  that  it  is  right 
to  resist  evil.  •; 

Brofher. — I  am  somewhat  surftrised  that  you 
have  brought  up  this  portion  ol  JScripture,  sup- 
posing tluit  you  would  have  been  alad  if  1  hiul 
not  failed  for  it.  For  most  ass'.iredly  1  sliall 
chiim  it,  upon  a  friir  iiiterpretaiion,  as  a  testimony 
in  my  favor.  Please  permit  uie,  then,  to  exam- 
ine this  witness.  VVhrit  do  we  undei stand  you 
to  say  ?  I  mean  to  say  that  I  am  a  kin^,  and  I 
am  in  this  world,  and  intend  to  set  up  a  kinocjom, 
and  thfit  kinprdom  will  be  comp.osed  of  the  chil- 
dren of  men;  but  I  will  give  them  my  Spirit, 
and  they  shall  be  diiferent  from  the  sui>jecls  of 
other  kitigrdoms.  While  other  kinodoms  of  this 
world  buckle  on  the  arnhor  of  carnal  warfare, 
and  engHge  in  wars  offensive  and  defensive,  my 
suhjecis  are  meek  and  inoffensive  in  their  habits, 
for  1  have  forbidden  them  to  fioht  ;  for  as  1  am 
not  of  the  world  and  do  not  fight,  so  they  are  no 
more  of  the  world,  nor  will  they  fight.  "T 
have  given  them  thy  IVnrd  and  the  world  hath 
hated  them,  because  they  are  not  of  the  world, 
even  as  I  atn  not  of  the  world."  "  If  they  were 
of  the  w^orld  the  world  would  love  its  own,  but 
because  they  are  not  of  the  world,  and  I  have 
chosen  them  out  of  the  world,  therefore  the 
world  hateth  them" — hateth  them  because  they 
do  not  as  they  do,  engage  with  them  in  warring 
and  fighting.  If  they  did,  then  would  they  love 
them,  for  then  they  would  all  be  brethren.  A 
little  experience  in  times  of  war  affords  a  grand 


OF      WAR.  259 

commentary  on  this  text.  If  my  kingdom  was 
of  the  world  then  would  my  servants  fight,  but 
my  kingdom  being  not  of  this  world,  therefore 
mv  servants  do  not  fight. 

Friend. — Your  arguments  against  war  are  gen- 
erally drawn  ftorn  the  sermon  on  llie  Mount,  and 
it  does  contain  the  most  coiiciusive  proof  founrl 
anywhere  in  the  8cri}jtures. 

Brother.  —  !t  is.  possible  ihat  this  may  ho. 
most  to  the  point,  and  therefore  most  conp^usive; 
but  we  flatter  ourself  that  we  have  shown'  in 
this  discussion  that  the  w'hole  letter  and  spirit 
of  the  New  Testament  teaches  the  same  doc- 
trine, and  still   challenge  proof  to   the  contrary. 

Friend. —  If  the  aro;ument  drawn  from  the 
sermon  is  good  at  all,  it  proves  too  m.uch.  "  It 
proves  not  only  that  you  must  not  resist  evil, 
but  that  yon  mtjst  submit  to  ! he  loss  of  property, 
anrl  the  other  inconveniences  and  injuries  there 
commanded. 

Brother. — No  doubt  it  proves  too  much'  for 
the  carnal  mind  ;  and  if  it  proves  th'at  we  m'ust 
submit  to  all  that  is  there  commanded,  so  be  it, 
—  the  Lord  has  spoken,  and  it  is  for  us  to  obey. 
The  promise  is,  that  if  "  we  forsake  all  for\^the 
name  of  Christ,  weshill  receive  an  Fiundred^fold 
in  this  world,  and  in  the  world  to  come  life  eter- 
nal." '  Christ  tells  us  also  not  to ''fear  him  that 
kills  the  bodv,"  and  has  no,  power_  farther,' but 
rather  fear  God  who  is  able  to  destroy  both  soul 
and  bofly  in  hell.  We  unrlersland,  as  we  have 
said  before,  that  we   are  not  to   resist  violently 


260  THE       I.N  C  O  N  S  I  S  T  K  N  C  Y 

any  injury  whatever.  This  rloctrine  reqiiir.ei3 
strong  faith  aud  mdch  graee  ;  for  v*e  must  .adi 
mit  that  It  comes  right  \n  contact  with  oui?  ?3an 
ture,  and  requirf^s  se!f-({efiial.  -rj 

D'^ny  Thys«^lf  and  take  thy  cro<is. 

Is  the  R  MfN-aj^T'is  gr^-at  cornniand, 

Nature  mu'^r  eoimr  h»'r'*p|    luif  dross,  | 

It  she  wotiiil  ^aui  that  bf-avfnly  land. 

Friend. — Your  p  hey  then  woiilrl  he^  if  you^ 
principle"^  he  correct,  not  Oiilv  not  to  resist,  t>ut 
where  they  wouhl  come  iind  take  forty  acres  ot 
land,  you  must  gi\e  Ahem*  eii^htv  .  I 

Brother  —  in  ihis  yon  expose  \ our  itinorance 
somes^hat  in  the  Sc  iptures.  I'he  c^rr^mand 
does  not  say  ^ive,  hut  '*  let  hiu)  take/'  If 
they  will  forcihiy  take  all  we  have,  all  w  c<in 
do  is  to  r^'fer  the  matter  to  that  tribunal  'where 
j\Kstice  will  be  fully  meled  to  all. 

Frietid. —  VI y  opinion  is  that  the  interprpta- 
tioi)  tliat  makes  this  or  any  other  passage  in  the 
sermon  on  the  Mount  teach  tiOn-resistance  is 
false  <K\'\  absurd. 

Brother, — If  it  does  not  teach  non-resistance 
when  It  says  "resist  not  evii,"  will  )ou  he  so 
kinci  as  to  tell  us  what  it  does  mean  ?  We  know 
what  it  says,  and  if  it  does  not  mean  what  it 
savs,  pray  tell  us  what  it  does  mean?  If  you 
take  away  the  idea  that  these  words  convey, 
please  tell  us  what  private  interpretation  it  has, 
and  by  what  rule  you  obtain  the  information? 
Remove  these  restrictions  from  around  us,  and 
you  will  do  us  a  great  faror.     You  will  enabl* 


OF       WAR.  261 

US  to  flow  into  the  popular  rui  rent,  which  would 
be  very  agreeat)le  to  our  nnture.  We  are  nat- 
urally social  in  our  disposition,  and  if  \ou  could 
so  erdiiihten  us  to  remove  these  difficulties  you 
would  relieve  us  frona  this  unpleasant  exclusive 
position.  But  I  sjreatjy  fear  that  N^hen  we  hear 
fronu  \ou  again  \ou  will  refer  u  to  the  law  of  na- 
ture, human  nature,  uhich  !>  so  greath  at  a 
discount  with  us,  as  a  criterion  in  this  important 
matter. 

Friend. — I  sfravelv  tell  vou  a^ain  that  Christ 
has  said,  "  Think  not  that  I  have  come  to  de- 
stroy the  law  and  the  pronhtts.  I  am  not  come 
to  destroy  Imt  lo  fulfiii  " 

Brofker. — NitiCe  you  continise  to  quote  this 
Scri|)t»ire,  will  you  teit  us  what  'you  expect  to 
prove  hv  it.  To  m\  rrdnd  it  proves  atsd  estab- 
lishes the  ijrand,  suhiinie,  turidamf^ntr  1,  material, 
essential  attd  Scriptural  princip'e  of  peace  as  the 
spirit  of  Christirjnity.  Hear  the  Sa\ior.  in  his 
interview  with  the  young:  nobleman,  '*  What  is 
writ  ten  in  t  he  la  w  ?  how  readest  thou  ?"  *'  Thou 
shalt  love  the  Lord  thv  God  with  all  thy  mind, 
with  all  thy  soul,  and  with  all  thy  strenj^th,  and 
thy  neiohboras thyself  On  th(-se  two  command- 
ments hanu^  all  the  law  and  the  prophets." 
Here,  then,  we  have  all  the  law  and  the  prophets, 
all  included  in  the  great  law  of  love.  W^here, 
^j^en,  is  your  law  for  shedding  the  blood  of  your 
fellovv-raan?  I  suppose  we  will  have  to  be  told 
aa^ain,  in  the  great  principles  of  our  nature,  ag 
(jrod  has  made  us,  which   cannot   be  set  aside 


262  THE       INCONSISTENCY 

by  any   authority  of  any  professed    revelation. 

Friend. — Our  Sayior  says  again  :  "  Whos^^ 
ever  shall  break  one  of  the -least  of  these  com- 
mandments and  teach  men  so,  shall  be  called  the 
least  in  the  kinerdom  of  heaven.  - '-[ 

Brother — What  application  do  you  mean  tt^ 
make  of  this  text  ?  Certainly  you  do  not  mean 
to  say  that  God  has  anywhere  commanded  his 
people  to  make  it  a  business  to  kill  and  destroy 
one  another.  Then  why  quote  this  passage  ill 
this  connection. 

Friend. — No  ;  I  mean  to  say,  however,  that 
God  has  implanted  this  law  in  our  nature,  that 
\yas  commanded  and  justified  under  the  law  and 
the  prophets,  and  that  (.hrist  came  to  cause  to 
be  fulfilled  that  law,  and  has  declared  that  these 
commandments  must  not  be  broken. 

Brother. — Truly  you  exhibit  c^f^t  tenacity 
in  thus  reiterating  your  oft-defeated  arguments, 
and  even  have  worked  up  your  mind  to  the  im- 
agination that  you  have  completely  demolished 
the  very  foundation  of  the  peace  princi{)1es ; 
when  really  I  cannot  see  that  you  have  in- 
troduced a  single  testimony,  or  advanced  a 
tangible  argument  affecting  it  in  the  least.  But 
being  sanguine  of  your  success,  you  con- 
clude that  he  that  teaches  that  war  is  wrong 
denies  that  Christ  whs  right,  when  he  said,  my 
servants  would  fight  if  my  kingdom  was  of  this 
world.  It  is  not  necessary  that  I  >hould  repeat 
the  explanation  of  this  text,  as  }0u  certainly 
have  not  forgotten  it. 


OF        WAR 


§63 


Friend, — In  holding  the  doctrine  you  do,  you 
also  deny  that  the  magistrate  bears  the  sword 
lawfully. 

Brother. — By  no  nneans  would  we  deny  this, 
because  the  Divine  word  fully  proves  that  '*  He 
is  God's  minister  to  us  for  good"^ — that  is,  for 
the  protection  of  his  people  in  the  exercise  of 
religious  opiniori^,  and  enjoyment  of  religious 
freedom,  and  for  the  restraint  and  punishment  of 
evil  doers,  in  order  lo  the  well-being  of  society  ; 
and  for  this  cause  ye,  his  disciples  on  their  part, 
pay  tribute  also.  We  therefore  do,  and  always 
have,  respected  their  authority,  so  far  as  Jaw- 
fully  exercised  ;  but  when  they  assiime  prerog- 
atives not  deleirated  to  them  from  God,  and  re- 
quire of  us  anything  that  would  cotiflict  with 
our  duly  to  (iod,  then  our  duty  is  plain  :  "  We 
should  obey  God  rather  than  roan."  For  this 
we  have  the  mb^t  indubifHhle  authority  in  the 
command  of  (jlorl,  and  the  exatriples  of  the 
most  illustrious  of  His  worshippers  in  all  ages, 
as  before  shov\n  in  the  history  of  the  three  He- 
brew children,  thepro^het  Daniel,  the  Apostles, 
and  above  all,  the  Son  of  God  himself.  So  long 
as  the  children  of  men  will  not  recogrnize  and 
obey  the  mandates  of  heaven,  and  refuse  to  be 
controlled  by  the  great  law  of  love,  to  do  as 
they  would  wish  to  be  dorie  by,  the  macristerial 
power  is  indi>^pensable  to  protect  the  good  and 
restrain  the  evil.  But  so  far  as  true  (Christians 
are  concerned,  the  law  of  God   as  revealed  in 


264 


THE       INCONSISTENCY 


the  Divine  code,  is  enonorh  ;  and  if  once  the 
world  is  brought  under  the  intlnence  ot  I  he  [>jii^ 
ciples  of  the  Gos}e!,  hII  liuUian  laws  and  goy-- 
ernraents  may,  and  will  be,  dispensed  with. 

Friend. — -lf>oijr  theory  were  getieral!)  adop- 
ted it  would  undermine  the  whole  frame-vvoik 
of  society,  subvert  all  cf^vemment,  and  produce 
a  state  ot  anarchy,  and  all  would  be  disorder  and 
confusion. 

Brother. —  It  appears  I  hat  we  still  look  at  this 
subject  through  glasses  of  differer)t  colors  ;  for  it 
is  still  my  humble  opinion,  that  if  thisgjreat  ptin- 
ciple  of  love  to  God  and  man,  and  doing  unto 
others  as  we  would  they  should  do  unto  us,  was 
uniformly  ol»served,  the  whole  frame- work  of 
society  would  be  cemented  and  coi>  olidnted  into 
one  ir)dissoluble  bond  of  universal  brotherhood. 
This  divinely  enacted  law-  is  the  seminal  princi- 
ple of  justice,  charity,  patience,  forbearance  ;  in 
short,  of  all  social  virtue.  That  it  does  not  pro- 
duce these  excellent  effects  is  not  owino;  to  any 
defect  in  the  principle;  but  in  our  corrupt  na- 
tures, w^hich  so  reluctantly,  so  imperfectly,  obey 
it.  If  it  was  conscientiously  adojited,  and  sub- 
stantially acted  upon,  received  in  its  very  spirit, 
and  obeyed  from  the  ground  of  the  heart,  human 
laws  micjht  be  abrogated,  courts  of  justice  abol- 
ished, and  treatise  on  mora^i'y  burnt-  War  would 
be  no  longer  an  art  nor  militarv  tactics  a  science. 
"We  woidd  suffer  lonjrand  be  kind, "and  so  far 
from  seekino;  that  which  is  another's,  we  should 
not  even  "  seek  our  own."     But  let  not  the  sol- 


OF       WAR.  26-5 

dier  or  the  lawver  be  alarmed  ;  their  craft  is  not 
in  dani^er.  The  world  does  not  intend  to  act 
upon  the  Divine  prinri!>le  which  wonjd  injure 
their  profession  ;  r'*nd  till  this  revolution,  which 
good  men  desire,  actually  takes  place,  these  oc- 
curiations  will  consequently  continue.  We  are 
entirely  willing  to  leave  the  result  of  our  theory  to 
Him  from  whom  it  has  been  derived,  and  if  in 
the  order  of  hi'^  providerce  it  should  result  in  the 
subversion  of  the  kiui^doms  of  this  w^oild,  and 
the  introduction,  or  lather  the  more  full  devel- 
opment of  his  peaceable  kingdom,  we  say, 
Allien.  "Thv  ki  gdom  comn,  Thy  will  be 
done  in  earth  as  it  is  in  heaven,"  and  if  the  result 
should  not  be  to  \our  liking,  I  hope  ^ou  will 
comnlain  of  the  Author  and  not  of  the  disciple. 

FriP?}d. — Supposinof  war  and  self-defense  to 
be  right,  and  justifiable  in  the  sight  of  God  and 
man,  w^hat  is  our  duty  in  time  of  war?  Js  it 
right  to  preach  peace,  when  such  preaching  only 
weakens  the  hafds  of  the  government  in  m.ain- 
taining  its  position  ?  Is  it  right  to  throw  obsta- 
cles in  the  way  of  the  prosecution  of  this  war, 
when  your  rights  and  safety  and  prosperity  de- 
pend on  its  success  ? 

Br:)ther. — As  to  your  first  interrogatory,  this 
is  an  abstract  question,  and  a  f:ict  that  you  have 
frequently  asserted  ;  but  your  attempts  to  prove 
it  has  unfortunately  for  you,  proved  a  most  sig- 
nal failure,  and  therefore  it  w^ould  seem  a  work 
of  supereroofation  to  take  any  farther  notice  of 
it..     But  I  will  here  remind  you,  that  those  who 


266  THE       INCONSISTENCY 

hold  the  principles  for  winch  we  are  contending^ 
-do  not  only  not  engage  in  war,  but  they  never 
do  anything  to  provoke  a  war  ;  and,  conse- 
quently, if  all  were  of  us  there  never  would  be 
any  war.  We  are,  therefore,  not  responsible 
for  any  wars  that  may  exist  ;  but  if  war  is  in- 
augurated by  wicked  and  designing  men,  which 
is  always  the  case,  and  when  they  have  con- 
ceived the  intention  to  eng^^ge  in  war  for  the 
accomplishment  of  their  ambitious  flesigns,  hav- 
ing studierl  Well  the  science  of  war,  and  under- 
standirg  the  nature  and  passions  of  men,  they 
know  very  well  how  to  inflame  the  po}-ular 
mind,  so  as  to  enlist  the  honest,  unpretending 
and  unsuspecting  yeomanry,  who,  by  the  way, 
are  scarcely  ever  interested  in  the  real  oi)jects 
of  these  wars,  fiut  become  ihe  dupes  and  instru- 
ments in  the  liands  of  the  instigators,  by  whom 
they  accomplish  these  dcsioris.  I  say,  when 
wars  are  likely  occasionally  to  be  hronght  about 
thus,  I  conc(ivt*  it  to  be  the  du'y  of  every  min- 
ister of  the  "  Go>))el  of  peace,'.'  to  pieach  peace 
under  all  circi;u»stances,  !)ecause  it  is  impossi- 
ble to  preach  that  Gospel  without  preaching 
peace.  This  was  the  theme  of  our  Divine  Mas- 
ter and  his  Arost'es,  as  well  as  the  heavenly 
tnessengers  that  heralded  the  incarnation  of  the 
Piince  of  Peace,  "Glory  to  God  in  the  highest, 
peace  on  earth,  and  good  wi;l  toward  men  ;" 
and  the  Apos^k-  commands  that  we  should  be* 
shod  with  the  preparation  of  the  Gospel  of 
peace,  "  for  he  is  our  peace,  who  hath  made  one, 


OF       WAR.  267 

and  broken  down  the  middle  wall  of  partition 
between  us,"  &c.  And,  again,  Christ  came  and 
preached  peace  to  you  which  were  afar  off.  and  to 
them  that  were  nigh,  Eph.  2  :  17.  This  is 
"  the  word  which  God  sent  to  the  children  of 
Israel,  preaching  peace  by  Jesus  Christ,  (he  is 
Lord  of  all.)  This  word  I  say  ye  know,  which 
was  preached  throughout  all  Judea,  and  began 
from  Gallilee  after  the  baptism  which  John 
preached  ;"  Acts.  10  :  o6,  87.  Cornelius  was 
a  centurion,  a  man  under  autboiity,  responsible 
to  his  superiors  ;  how  could  he  then  1  e  a  Chris- 
tian with  peace  principles  ?  Hear  Peter  :  "  The 
word  which  God  sent  to  the  children  of  Israel, 
preaching  peace  by  Jesus  Christ,  (he  is  Lord  of 
all.)"  Cornelius,  your  superiors  may  require  of 
you  your  former  military  duty,  but  Jesus  Christ 
comes  to  you  from  God,  preaching  peace — ■•' he 
is    Lord  of  all" — obey  him. 

This  seems  to  have  l/een  the  whole  design  of 
the  Gospel;  and  in  itsuiuinate  results,  we  learn 
from  the  Scriptures,  all  enmity  will  be  slain, 
"  the  lion  and  the  Iamb  shall  lav  down  together, 
and  the  young  lion  and  the  fatling  shall  associ- 
ate, and  a  youncr  child  shall  lead  them  all,"  &c. 
Nothing  shall  hurt,  nor  destroy  in  all  my  holy 
mountain,  saith  the  Lord.  Why  then  should 
not  we  preach  peace  ?  And  as  to  throwing  ob- 
stacles in  the  way,  &c.,  I  would  not  be  surprised 
if  the  day  arrives  when  all  will  acknowledge  that 
the  policy  of  war  generally  is  unwise,  and  that 
if  it  could  have  been  by  any  means  averted,  it 


S68  THE       INCONSISTENCY 

would  have  h^en  a  blessing,  if  they  should  'Abt 
be  convinced  that  the  princip'e  is  wrong.  And 
as  for  ourselves,  we  are  not  so  much  concerned 
about  our  property,  &c.,  as  w^e  are  to  pr*  serVe 
our  conscience  void  of  offense  ag^ainst  God.  •  '■ 

Friend. — Oh,  I  am  not  i2;norant  of  the  fact^ 
that  the  time  will  come  that  wars  will  ceasei 
when  Christ  shall  come  a^ain  into  the  world? 
If  you  were  living  in  that  age  or  dispensation,' 
then  your  doctrine  would  be  arlmissible  ;  thi^ 
superior  sanctitv  belonijsto  that  dispensation  and 
not  to  this.  We  must  take  the  world  as  we 
find  it  ;  and  while  all  the  world  around  is  en- 
gaged in  strife,  in  wars  and  confusion,  it  is  pre- 
sum,.tioii  for  a  single  denomination  to  assume 
this  superior  sanctity,  or  that  they  are  better 
than  other  men,  and  especially  their  fellow- 
Christian  professors  who  are  led  by  able  and 
pious  ministers. 

Br  t her. — I  discover,  my  dear  sir,  by  your 
remarks,   that   you   are    mistak^^n    as    to    the 
premises  we  claim  to  occupy.     We  do  not  pre- 
sume to  be  personally  so  highly  sanctified.     We- 
are  not  contending  that  we  are  better  than  oth- 
ers, but  that  the  doctrine  of  peace,  of  non-resis-*^ 
tance,  is  the   doctrine  of  the   New   Testament." 
Nay,  there  is  nothing  that  we  deplore  as  much 
as  our  slow  progress  in  the  great  work  of  sacti- 
fication  ;   but  the  Word  and  Spirit  of  God  have  a^ 
sanctifying  influence,  and  therefore, we  reverence^ 
it,  and  try  to  obey  its  precepts,  hopingr  and  ex-^ 
pecting  thereby  to  become  sanctified  ;  and  be''^* 


OF       WAR.  269 

^p^aiase  the  world  ]it  tli  in  wickedress  even  until 
fiOW,  we  cannot  conceive  that  we  should  remain 
fvithit,and  disregard  the  teachings  of  the  Divine 
Jaw.  And  as  for  other  Christian  pi  ofessors,  if 
they  are  led  by  the  Sprit  or  disposition  of  Christ, 
a^l  is  well  ;  it  not,  *'  they  are  none  of  his  ;  and 
I  would  yet  say,  that  by  their  fruits  ye  shall 
know  them" — not  jndge,  but  know  them.  The 
fruit  of  the  Spijit  is  first,  joy  ;  second,  love  : 
third,  peace,  its  legitimate  fruits;  iourth,  long* 
suiierii  g ;  fifth,  gentleress  ;  sixth,  goodn-  ss^, 
&.C.,  &c.  Now,  for  the  contrast :  The  works 
of  the  flesh  are  manifest,  which,  among  other 
thing,  are  these,  hatred,  variance,  <  mulations, 
wrath,  stiife,  murders,  8lc,  I  leave  you  to 
make  the  application  to  the  doctrine  between  us. 
And  as  to  the  able-ai  d  pious  ministers  of  v.  horn 
you  speak,  I  am  iiclined  to  the  opinion  that  if 
history  was  faithfully  written,  we  could  find  a 
striking  coincidenre  with  Ahab's  prophet-^,  in 
more  modern  dates,  where,  like  tiiem,  the  proph- 
ets of  more  modern  times,  advised  to  make  w^ar, 
and  assured  success,  and  ruin  was  the  result. 

Friend. —  Well.  I  am  ready  to  admit  that  if 
your  principles,  which  .seem  to  be  in  keeping 
with  the  great  principles  of  love  inculcated  by 
Jesus  Christ,  could  be  universally  established,  it 
would  be  a  happy  state  of  tbir;gs,  and,  of  course,' 
there  would  be  no  strife ;  for  as  the  Ajostle  says, 
Rom.  13  :  10,  "  Love  woketh  no  ill  to  his  neigh- 
bor." But  so  long  as  there  are  wicked,  ambi- 
tious and  envious  men  and  nations  existing,  we 


270  THE       I.NCONSISTE  NCY 

who  would  adopt  those  non-rrsistance  principles^ 
would  be  in  danger  of  being  much  imposed 
upon. 

Brother. — Yes,  love  is  a  beautiful  thing,  and 
a  powerful  weapon;  and  if  properly  wieldedj  I 
believe  will  always  bring  us  otf  of  the  field  victo- 
rious, at  lenst  as  the  orreat  Author  of  our  holv 
"...  .  *' 

religion,  so  strongly  enjoins  it.  Let  us  practice- 
it,  and  in  good  faith  leave  the  consecpi.enceswilh 
Him.  The  Jews,  you  remember,  when  contem- 
plating the  peace  doctrines  of  Ciirist,  and  the 
influence  he  was  exerting, concluded,  it  appears, 
that  if  they  let  him  alone  in  the  propagation  of 
these  principles,  presently  they  would  have  no 
soldiers,  and  the  Romans  would  take  away  both 
their  place  and  nation.  This  principle  of  love, 
as  delivered  by  Jesus  Chiist,  was,  as  before  re- 
marked, the  great  theme  of  the  x\postles,  espe- 
cially of  John,  tlie  beloved  disciple  ;  1st  John  3: 
11,  "This  is  the  message  that  ye  hjwe  heard 
from  the  beginning  that  we  should  love  one  an- 
other." Now,  mark,  "  not  as  Cain,  who  was 
of  that  wncked  one,  and  slew  his  bi  other;"  but 
rathtM-,-  as  we  may  reasonably  infer,  as  iVbcl, 
who  sul)initted  without  any  attempt  at  defense. 
The  same  principle  under  Christ  applies  to  na- 
'tions  as  well  as  individuals. 

Friend. — Well,  to  say  the  least  of  it,  w^ar  is 
a  great  calamity  as  well  as  personal  strife — all 
ruinous  in  their  consequences,  destructive  to 
property,  demoralizing  to  society,  and  the  cause 
of  incalculable  misery,  besides  the  mortality  of 


OF       WAR.  271 

Jife  ;  and  upon  the  whole,  there  is,  (iouhtless,  in 
allcases,  more  lost  than  gained  ;  and  when  we 
are  once  engaged  in  it,  how  much  cioes  the 
Christian  desire  the  arrival  of  the  day  for 
the  introduction  of  the  reign  of  peiice  ! 

Brother. — What  do  yon  exptct  in  (his  reign  ? 
I  suppose  you  mean  the  MiHenniuni  dispensation. 
Do  you  expect  the  personal  reign  of  Christ  on 
the  earth  with  the  saints,  and  tiut  there  will  be 
universal  peace  ? 

,y Friend. — I  am  not  altogether  decided  as  io 
the  personal  reign.  Bat  if  not,  the  effect  will 
be  the  same  ;  his  Spirit  wall  reign  universally, 
and  then  will  he  realized  that  which  "was  proph- 
esied by  Isi-ael  pi'ophets,  *'That  the  wolf  should 
dwell  with  the  lamb,  and  the  leopard  shall  lie 
down  with  the  kid,  and  the  calf  and  the  young 
lion,  and  the  fatling  together,  and  a  \\t{\e  chihl 
shall  lead  them,  and  the  cow  and  the  bear  shall 
i^Q{\  ]  their  young  ones  shall  lie  down  togeth- 
er; and  the  lion  shall  eat  straw  like  the  ox.  And 
the  sucking  child  shall  play  upon  the  hole  of 
the  asp,  and  the  weaned  child  shall  put  his  hand 
on  the  cockatrice's  den.  They  shall  not  hurt  nor 
destroy  in  all  my  holy  mountain  :  for  the  earth 
shall  be  full  of  the  knowledge  of  the  Lord,  as 
the  waters  cover  the  sea  ;"  Is.  11 :  6-9. 

Brother. — If  I  understand  you  correctly,  you 
say  that  you  mean  the  Millennium,  and  that 
then  the  Spirit  of  Christ  will  reign  universally, 
and  that  peace  will  prevail  accordinoly  as  rep- 
resented in  the  quotation  from  the  pKjpliet. 


272  THE       I  ^^  C  O  N  S  I  S  T  K  N  C  Y 

Friend. — Yfs,  from  sea  to  sea. 
river  to  ih--  end  of  the  eHrlh,  wherever  intelli- 
gerit  beings  are  found. 

Brother. — Then  you  admit  that  to  th  extent 
of  the  Spiiit  of  Chrst,  so  far  the  principle  of 
peace  prevails,  Vvhether  greater  or  less. 

Friend. — -That  is  my  position  of  course. 

Brother. — Looking  at  the  subject  from  that 
stand-point,  we  would  conclude  that  if  he 
Spirit  of  Christ  prevailed  throughout  all  of 
Asia,  Africa,  Europe  or  America,  so  far  the 
reis;ri  would  he  established. 

Fric'id. — It  appears  that  that  would  be  reas- 
onable. 

Br  itJier. — Well,  upvon  this  mode  of  reason- 
ing, if  the  Spirit  of  Christ  prevailed  in  one  of 
the  States  of  America,  would  not  the  reign  of 
peace  extend  so  far. 

Friend.— \  suppose  it  wouUi  ;  the  reasoning 
seem^i  to  be  logical  at  least. 

Brother. — Suppose  then  that  the  Spirit  of 
Christ  existed  entire  in  all  the  members  o^  or;© 
of  the  many  organizations  professing  the  Chris- 
tian relii^ion,  might  we  not  tecocrnize  that  as  his 
kingdom  in  course  of  construction,  and  expect 
to  find  in  it  the  reign  of  peace  ? 

Fritnd. —  If  conlined  to  the  principle  that  I 
have  laid  down,  I  will  have  to  admit  it.  I  cannot 
honorably  escape  it. 

Brother, — To  pursue  the  same  idea,  if  one 
congregation    professed    the    Spirit    of    Christ 


OF       WAR.  273 

* 

fully,  would  there  not  in  it  be  found  the  great 
principle  of  love  and  peace? 

Friend. — It  would  certairdy  harmonize  with 
the  premises,  governing  the  other  cases  spo- 
ken of. 

Brother. — To  carry  the  idea  still  farther,  if 
one  ind  vidual  has  the  kingdom  of  Christ  "  with- 
in him,"  as  declared  by  Christ,  (Luke  17  :  21,) 
and  has  become  the  "  temple  of  God,"  accord- 
ing to  the  Apostle,  and  the  "temple  is  holy," 
as  God  hath  said,  "I  will  walk  in  them  and 
dwell  in  them" — is  not  the  reign  of  peace  here 
introduced  ? 

Friend. — I  see  your  po  nt  and  cannot  well 
evade  it. 

Br  ither. — Since,  then,  the  kingdom  of  Christ 
is  intended  to  destroy  the  reign  of  the  adversary, 
with  its  influences  upon  the  heart,  as  exhibited 
in  the  conduct  of  the  children  of  men,  in  the 
preternatural  state  imbibed  in  the  fail,  the  le- 
giiimate  fruits  of  which  are  wrath,  st<ife,  sedi- 
tions, &c.,  "  lightings  and  wanings,"  what  be- 
comes of  your  law  of  human  nntute,  which  was 
to  dictate  the  teachings  of  Divine  revelation,  if 
the  Spirit  of  Christ  is  received,  and  the  reign  of 
peace  is  set  up? 

Friend. — Well,  I  never  before  have  been 
called  upon  to  discuss  this  subject ;  my  associa- 
tions have  been  with  those  who  were  of  my 
own  opinion  uoon  this  subject,  AmS  I  had  no 
idea  that  the  doctrine  for  which  vou  contend 
could  be  so  well  supported.  You  know  much 
18 


274  THE    INCONSISTENCY    OF    WAR. 

depends  upon  the  manner  ofbur  education,  and 
my  education  has  all  been  on  one  side  of  the 
question.  I  will  think  more  about  it  in  the 
future. 

Brother. — I  hope  that  we  may  study  the 
subject  thoroughly  and  be  guided  into  the  truth, 
— have  the  reign  of  peace  fully  established 
within  us,  "  follow  peace  with  all  men  and  pur* 
sue  it,  for  without  peace  and  holiness  of  heart 
no  man  shall  see  the  Lord/'  "  for  all  his  ways 
are  the  ways  of  pleasantness,  and  all  his  paths 
are  peace  ;"  Prov.  3  :  17.  And  when  Christ, 
who  is  our  Peace,  and  the  friend  and  pattern  of 
peace,  shall  come  to  make  up  his  jewels,  and  in 
his  power  and  great  glory  shall  destroy  the 
last  remains  of  sin,  renovate  this  sin-cursed 
earth,  and  bring  it  back  to  its  primitive  state, 
its  inhabitants  composed  of  risen  saints,  and 
those  who  are  changed  and  glorified,  may  we 
then  be  qualified  to  enjoy  with  them  the  blessed 
privilege  to  "  inherit  the  earth  and  delight  our- 
selves with  the  abundance  of  peace  ;"  Ps.  37 ; 
11.  "  For  the  meek  shall  inherit  the  earth, 
and  delight  themselves  with  the  abundance  of 
peace."  The  will  of  God  "  done  on  earth  as  it 
is  in  heaven."  *'  He  which  testifieth  these 
things,  saith,  surely,  I  come  quickly,  Amea. 
Even  so  come  Lord  Jesus  I" 


^     ^bbress  ta  tl)e  Beaber. 


It  may  be  justly  considered  one  of  the  w<m- 
ders  of  the  age,  that  it  is  still  necessary  in  the 
'midst  of  a  people  that  proudly  boast  of  their 
advancement  in  civilization,  and  their  knowl- 
edge of  the  mysteries  of  revelation,  to  write 
against  the  compatability  of  human  wars,  and 
the  blessed  doctrine  of  our  Lord  Jesus  Christ ; 
to  publish  the  fact  that  wars  originated  in  the 
corruptions  and  wickedness  of  the  heart,  and 
that  they  are  condemned  by  the  teachings  of  the 
Prince  of  Peace.  Were  we  contending  against 
the  doctrines  of  Mahomet,  that  great  apostle 
of  Eastern  heathenism,  as  it  may  properly  be 
termed,  we  could  with  cheerfulness  proceed  to 
the  task  of  confuting  the  monstrous  heresy,  of 
the  privilege  and  duty  of  mankind  to  slay  each 
other  on  the  field  of  battle,  and  we  could  tra- 
verse the  dark  regions  of  Mohammedanism  Vi  ith 
the  book  of  peace,  and  prove  its  superiority 
over  the  fleshly  and  lustful  teachings  of  the  Al- 
coran. 

The  motley  tribes  of  Asia  would  throw  down 
their  instruments  of  death  and  destruction,  as 
the  sounding  of  the  Gospel  notes  of  peace  and 
love  would  overspread  their  countries,  and  wars 
would  be  known  no  more  among  them. 


276      ADDRESS  TO  THE  READER. 

The  millions  of  immortal  souls  in  Africa,  over 
which  darkness  of  death  hangs  like  a  pall,  would 
plainly  perceive,  notwithstanding  the  darkness 
that  covereth  their  hearts,  the  palpable  incon- 
sistencies of  their  horrid  butcheries  of  each. oth- 
er, and  the  letter  and  spirit  of  our  holy  Gospel. 
Yet,  in  this  heaven-favored  land — a  country 
that  is  blessed  above  all  others,  restirg  urder  the 
smile  and  favor  of  a  benignant  Providence,  there 
are  thousands  who  claim  to  be  messengers  of  the 
Lord  Jes\is,  and  embassadors  of  the  King  of 
Herven,  who  declare  and  proclaim  from  the 
walls  of  Zion,  that  they  are  commandefl  to  jus- 
tify war  and  bloodshed.  They  testify  that  Je- 
sus smiles  on,  and  approves  the  carnage  of  the 
field  of  blood.  They  denounce  the  wrath  of 
heaven  against  those  who  refuse  to  receive  their 
testimony,  anrl  deny  their  claim  to  be  the  ser- 
vants of  the  Most  High.  These  characters  are 
in  every  country  and  State  of  the  Union  ;  they 
overspread  the  continent  of  Euro{  e,  and  are 
extending  their  doctrines  over  every  part  of  the 
world.  They  have  allied  the  Testament  to  the 
Koran,  to  Boodhism,  to  Paganism,  and  to  every 
ism  that  poor  mortal  man  has  devised  and  in- 
yented  to  lead  his  soul  to  heaven.  Oh  !  mon- 
strous fornication  !  Oh  I  naked,  shameful 
adultery  ! 

On  the  field  around  the  Crimea,  the  followers 
of  the  Alcoran  were  exhorted  hy  their  leaders 
and  priests,  to  battle  for  their  coui  try  and  their 
rehgion,   their  wives  and  their  children,  and 


ADDRESS  TO  THE  READER.       277 

close  by  their  side  stood  the  professed  ministers 
of  the  Prince  of  Peace,  encouraging^  their  dis- 
ciples to  brave  an(i  heroic  deeds  for  the  same 
object,  assuring  them,  too,  of  a  glorious  ac- 
ceptance in  I  heir  respective  heaven  in  case 
they  were  slain  on  the  field  of  carnage. 

Christians,  by  their  profession,  and  Boodh- 
ists,  and  Pcigans,and  Mohammedans,  and  Jews, 
and  Greeks,  combine  to  fill  the  earth  with 
slaughter  and  distress,  each  claiming  the  sanc- 
tion of  their  several  Gods  to  their  deeds  of 
death. 

Yes,  wh  blush  in  the  presence  of  these  heath- 
en worsliippeis — we  hang  our  beads  in  shame, 
when  we  confess  that  tiiese  professed  followers 
of  the  Limb  of  Go  I  endeavor  to  establish  the 
rectitude  of  iheir  work  of  desolation,  by  the 
teachings  of  the  New  Testament. 
.  Jesus  Christ  died  to  deliver  us  from  these 
awful  calamities,  and  these  characters  are  doing 
all  they  can  to  counteract  the  benign  influence 
of  his  teachings  and  sacrifices.  They  put  him 
to  shame  by  unitino;  him  in  unholy  wedlock  with 
barbaric  heathenism.  They  degrade  him  to  the 
level  of  the  fabled  deities  of  the  ancients,  in  pre- 
siding over  the  quairels  and  strivings  of  unre- 
generated  man.  They  debase  his  holy  law  of 
pence  and  love,  by  engrafting  in  it  the  savage  and 
inhuman  practice  of  promiscuous  and  wholesale 
slaughter  of  human  beings.  They  make  our 
Savior  the  patron  of  man-slayers,  man-haters, 
desolators  of  countries,  destroyers   of  cities,  of 


278  ADDRESS    TO   THE    HEADEIl. 

robbers,  and  of  every  evil  that  foUov^s  in  the 
train  of  the  armies  of  the  earth.  When  he  would 
teach  us  not  to  render  evil  for  evil,  they  teach  the 
contrary  ;  when  he  teaches  to  love  our  enemies, 
they  teach  us  to  hate  them  ;  w*hen  he  teaches  to 
forgive  injuries,  they  teach  to  revenge  them ; 
and  in  all  his  attempts  to  instil  and  incorporate 
his  own  holy  nature  into  ours,  they  reply  by 
striving  to  fashion  our  spirits  after  the  spirit  of 
the  darkness  and  confusion  of  war.  If  the  ad- 
vocates of  Avar  would  reflect  how  near  their 
teachings  accord  to  the  ancient  and  modern 
heathenism,  they  wowld  cease  to  justify  it  under 
the  authority  of  the  Prince  of  Peace. 

In  order  to  exhibit  its  near  relation  thereunto, 
we  only  have  to  allude  to  circumstances  that 
frequently  occur  in  the  present  era.  For  in- 
stance :  A  missionary  of  the  school  of  belliger- 
ent Christians,  under  instructions  from  the  soci- 
ety in  the  Northern  portion  of  our  Republic, 
proceeds  to  the  heathen  countries  of  Africa,  and 
plants  the  cross  in  the  groves  of  their  deities, 
and  by  the  word  of  God  he  proclaims  against 
their  robberies,  their  murders,  their  profanity, 
their  systematic  destruction  of  life  and  property; 
and  in  like  manner  a  missionary  under  the  aus- 
pices of  the  society  of  New  Orleans,  preaches 
the  same  doctrine  to  the  same  people.  They 
both  preach  the  doctrine  of  universal  love,  and 
call  upon  them  to  obey  the  Divine  preceps  of 
Jesus  Christ.  These  heathens  at  the  same  time 
being  aware  of  the  fact,  that  the  parties  these 


ADDRESS  TO  THE  READER.      279 

two  men  represent,  are  engaged  in  deadly  con- 
flict with  each  other.  They  hear  of  the  dread- 
ful slaughter,  the  destruction  of  property,  the 
burning  of  cities,  &c. 

They  hear,  likewise,  of  the  wars  that  rage 
over  the  plains  of  Christian  Europe,  by  which 
millions  of  human  beings  are  destroyed.  And 
yet  men,  representing  the  religion  of  these 
countries,  attempt  to  show  the  superiority  of 
their  creeds  which  they  denominate  the  religion 
of  Jesus  Christ,  over  theirs.  But  who  can  fail 
to  see  the  similitude,  the  striking  resemblance, 
and  in  this  particular,  perfiect  analogy.  All 
that  constitutes  the  seeming  difference,  is  that 
one  is  called  heathen,  and  the  other  is  called 
Christian.  They  both  levy  armies  and  inaugu- 
rate wars,  offensive  and  defensive,  for  acquisi- 
tion of  benefits,  in  powder  or  place,  and  for  the 
protection  of  supposed  rights. 

It  is  altogether  superfluous  to  carry  the  com- 
parison further,  as  our  object  is  accomplished  in 
showing  similarity  existing  in  heathenism  and 
popular  Christianity  of  the  present  day.  And 
we  hope  by  our  feeble  efforts  to  awaken  some 
of  our  fellow-bings  to  the  fact,  that  he  who  ad- 
vocates the  propriety  of  war,  for  any  purpose, 
is  not  under  the  influence  of  the  Spirit  of  Christ, 
but  is  still  controlled  by  the  opposite  element, 
and  so  far  as  his  influene  extends,  is  a  hindrance 
to  the  advancement  of  the  Savior's  kingdom,  and 
will  have  to  be  disposed  of  before  the  reign 
of  universal  peace  can  exist  in  the  earth. 


280       ADDRESS  TO  THP  EEADER. 

War  is  condemned  by  the  four  Gospels,  by 
the  Acts  and  teachings  of  the  Ayoslles,  by  the 
inspired  epistles,  by" the  Rt velatiors,  and  really 
by  every  consideration  when  the  matter  is  prop- 
erly un(lerstoofl  in  its  causes  and  kgilimale  re- 
sults,except  the  interests  of  the  adversary  arid  his 
votaries.  It  is  the  work  he  de  i^hts  in  ;  he  re- 
joices in  it  ;  his  kingdom  fl(  Uiishes  by  it ;  he  is 
glorified  in  it  ;  it  is  his  elemt  nt  arid  all  his  at- 
tributes and  characteristics,  grow  and  e>paLd  to 
their  fullest  proportions  in  it.  Can  it  be  denied? 
Can  any  one  read  Christ's  sermon  on  the  Mcimt, 
and  say  He  doc  s  not  condemn  war,  with  all  its 
attributes  and  apjetites?  Can  tl  ey  read  of  his 
works  of  love  and  mercy,  and  the  sublime  pic- 
tures of  his  holy  natuie,  drawn  by  the  lour 
Evangelists,  and  then  claim  his  approval  and 
justification  of  war?  Can  they  draw  from  the 
Acts  and  writings  of  the  Apostles,  by  precept  or 
example,  anything  to  nerve  the  arm  and  heart 
in  the  hour  of  deadly  combat?  Does  it  speak 
words  of  comfort  and  encouragement  to  the 
warrior  Christiarr,  when  he  lifts  his  arm  to  take 
away  the  life  of  his  fellow-man  ?  Is  there  no 
paragraph  in  the  who^e  Christian  Constitution 
that  warrants  deeds  of  death,  or  princples  of 
hftte  and  revenge?  If  not,  can  those  who  teach 
such  doctrines,  assume  to  be  the  children  of 
God,  the  brethren  of  Christ,  hearing  his  image 
and  likeness  ?  Will  you  he  like  him  when  he 
comes?  Have  you  Q:nt  the  Spirit  of  Christ? 
Was  be  a  w^arlike  Savior?     Were  his  disciples 


ADDRESS  TO  THE  READER.       281 

belligerent  men  ?  No,  never  !  Revelation  de^ 
nies  that  they  professed  such  unnatural  attri- 
butes. Then  where  did  this  spirit  originate  ? 
It  was  this  that  nerved  the  arm  of  Cain,  that 
marched  at  the  head  of  the  armies  of  antiquity-, 
that  sat  at  the  elbow  of  Mahomet,  that  trav^ 
elled  up  and  down  Europe  for  many  centuries, 
and  that  is  still  thirsting  for  human  blood  in  differ- 
ent parts  of  the  world,  although  so  lately  drench- 
ed with  the  blood  of  the  husbands,  sons  and 
brothers,  in  the  land,  so  to  speak,  of  Christian 
America. 

In  all  these  dreadful  scenes,  this  Ml  spirit  has 
his  agents  who  assume  the  oatb  of  the  "  minis- 
ters of  righteousness."  What !  Ihe  God  of 
love  represented  by  man-haters! — the  *' Prince 
of  Peace"  by  warriors  !  What  degeneracy  ! 
What  incongruities  ! 

These  reBections  would  be  suuicient  to  satisfy 
those  who  are  enrolled  in  the  service  of  the  Lord 
Jesus,  that  they  are  upon  the  highway  to  holi- 
ness, and  that  Jesus  and  the  Apostles  are  just 
before  them,  whose  footsteps  they  see,  yet  there 
are  many  who  are  not  of  them,  whom  we  trust 
will  read  this  book,  and  be  he]  by  the  portrait 
we  draw  of  the  essential  doctrines  of  Christ,  to 
unite  with  them  in  propagating  and  defending 
this  heaven-born  principle,  battleing  with  the 
weapons  of  Spiritual  warfare  against  this  popu- 
lar error,  that  Christianity  and  war  are  con- 
sistent. 

My  dear  fellow-being,  as  the  time  is  near  at 


t82       ADDRESS  TO  THE  READEK. 

kand  when  you  and  I  will  have  to  stand  togeth- 
er before  the  bar  of  God,  to  be  judged  according 
to  our  deeds,  let  rae  beseech  you  to  be  honest 
with  yourself  in  this,  and  all  matters  pertaining 
to  your  eternal  interest.  Deny  yourself  of  every 
forbidden  thing,  and  live  for  God,  though  it  may 
cost  the  sacrifice  of  every  cherished  object  per- 
taining to  this  world.  You  can  lose  nothing  in 
the  end,  for  he  who  is  too  pure  to  deceive,  too 
wise  to  err,  too  kind  to  neglect,  too  mighty  to 
fail,  has  declared,  that  we  shall  "  receive  an 
hundred  fold  in  this  time,  and  in  the  world  to 
eome  life  eternal." 


M«>S^^^  A^A^^ 


ERRATA. 

Page  19,  5th  line  from  top,  instead  of  "  ask  knowledge  of 
the  Savior,'*  read — acknowledge  the  Savior. 

Page  27,  14th  line  from  bottom,  instead  of  "  we  would/* 
read — we  might  just  as  well. 

Page  55,  5th  line  from  top.  instead  of,  "  to  restore  thetn 
to  the  truth  of  that  religion,"  read — to  reform  the  Jew^« 
ish  religion,  but  to  restore  them  to  the  truth  of  that  re- 
religion. 

Page  55,  12th  line  from  bottom,  instead  of,  "joy  and 
comforter,"  read — joy  and  comfort  of  his  people. 

Page  66,  6th  line  from  bottom  instead  of,  "  Gal.  3d,*^ 
read— Rom.  1  :  16. 

Page  69,  15th  line  from  bottom,  instead  of,  «  into  or  upon 
Christ,"  read — into  Jesus  Christ. 


